Sentences with phrase «given human individual»

Proportional contribution of Deer & Horse (red deer and horse), Saiga (saiga antelope), Mammoth (woolly mammoth) and Hare (hare) as estimated by Drucker et al for human remains from different layers of Buran - Kaya III; each symbol corresponds to the mean protein diet contribution to a given human individual.

Not exact matches

The U.S. Department of Health and Human Services has given conditional approval to 18 states to run their own Small - Business Health Options Programs (SHOPs) and to another 17 to run their own insurance exchanges for individuals.

As one Liberal was quick to tweet, if Mr. Moore had read to the second page of that 2009 letter from Mr. Trudeau, he might've noticed that the penultimate sentence explains that, «The Department of Human Resources Canada and the Ministry of Immigration of Quebec have already given permission to hire the above - mentioned individuals for an initial period of 2 years.»

This belief actually entails the transcendent, fundamental given - ness of what it means to be human — which carries an authority over the individual, such that I do not get to decide who I am and how I may behave.

And Socrates» paradoxical statement in Plato's Apology that «not out of money does virtue arise, but out of virtue money and all other goods for human beings, both private and public» - a passage that has given modern scholars fits for generations - underscores the self - sufficiency of the virtuous individual.

Unless God regenerates a human heart / nature and gives the individual the «gift of faith» the individual remains in their state of rejection and unbelief.

Where are the professors... who will stand up and declare that the presumption of innocence rightly gives expression to both the belief in the dignity of the individual and the awareness of human fallibility?»

Islam, in placing the responsibility on each individual, makes no distinction between human beings; each is given the same rights and responsibilities regardless of his sex, race, color, or other differences.

The Quranic texts do not give in detail the code of laws regulating dealings — human actions — but they give the general principles which guide people to perfection, to a life of harmony — to an inner harmony between man's appetites and his spiritual desires, to harmony between man and the natural world, and to a harmony between individuals as well as a harmony with the society in which men live.

The protest is NOT against science and structure, rather, the protest is against the «dehumanization» of the human being by reducing him / her down to only matter and rules, and is against dismissing the «spirit & soul» which give every individual his / her unique «person.»

«What is required for the Incarnation is that the vehicle of human nature should exist which can be determined directly by the Will of God, and that the individual concerned should be given the office in nature and in grace to co-operate with God in a unique manner for the doing of that work.»

Similarly, the human individual, given a chance, tends to develop his particular human potentialities.

This function, which is God's giving of an initial aim to each new occasion, is more like the individual creation of each human soul than the single act by which matter was created.

The same divine law which forbids the killing of a human being allows certain exceptions, as when God authorizes killing by a general law or when He gives an explicit commission to an individual for a limited time.

Upon careful analysis, at least ten such points become apparent: (1) Blake alone among Christian artists has created a whole mythology; (2) he was the first to discover the final loss of paradise, the first to acknowledge that innocence has been wholly swallowed up by experience; (3) no other Christian artist or seer has so fully directed his vision to history and experience; (4) to this day his is the only Christian vision that has openly or consistently accepted a totally fallen time and space as the paradoxical presence of eternity; (5) he stands alone among Christian artists in identifying the actual passion of sex as the most immediate epiphany of either a demonic or a redemptive «Energy,» just as he is the only Christian visionary who has envisioned the universal role of the female as both a redemptive and a destructive power; (6) his is the only Christian vision of the total kenotic movement of God or the Godhead; (7) he was the first Christian «atheist,» the first to unveil God as Satan; (8) he is the most Christocentric of Christian seers and artists; (9) only Blake has created a Christian vision of the full identity of Jesus with the individual human being (the «minute particular»); and (10) as the sole creator of a post-biblical Christian apocalypse, he has given Christendom its only vision of a total cosmic reversal of history.

The frequent presence of a «value vacuum» (Frankl) in the personality and relationship problems brought to counselors emphasizes Erich Fromm's conviction that every human being needs a «system of thought and action shared by a group which gives the individual a frame of orientation and an object of devotion.»

Our human tendency is to think of justice as «getting even,» as one small boy strikes another and the other strikes back, or as a supposedly mature individual or nation thinks it must give back to enemies either the treatment received or something more severe.

In contrast to the classical Western neglect of the beautiful ones, there is the Hartshornean theory of «contributionism» which, like traditional African thought, maintains that, given a social conception of human existence, «the rational aim of the individual must in principle transcend any mere good of that individual» (EA 188).

It would be impossible to give men freedom of choice when the social organization has become so sensitive and delicate that every choice, even the most commonplace, is liable to react on the community, and every opinion or feeling Is treated as a serious matter because it may affect the Individual's productivity or social adjustment, or his human and public relations.»

From the Christian and Jewish point of view, the Creator himself set before every single individual this inalienable choice and thus gave to every human being a dignity higher than that of any other creature on this earth.

Prior to discernment, and generosity (which maybe precedes discernment) might be the basic «given» which is human nature: the deep grammar of what it is to be human — a «one,» individual, unique (describing here) and situated in particular non-replicable places in time and space.

My supposition is that the individualization of sin is the trivialization of sin, and given the systematic connection between our understanding of sin and our understanding of God as the one who addresses us in our human plight, the trivialization of sin has an inexorable affect upon two areas: the doctrine of God, and the sense of individual and corporate responsibility for social ills.

Because, implicitly or explicitly, it is always by reference to some conception of the overall and final human good that other goods are ordered, the life of every individual, household or community by its orderings gives expression, wittingly or unwittingly, to some conception of the human good.

«This responsibility for God's earth means that human beings, endowed with intelligence, must respect the laws of nature and the delicate equilibria existing between the creatures of this world... The laws found in the Bible dwell on relationships, not only among individuals but also with other living beings... by their mere existence they bless him and give him glory»... «the Lord rejoices in all his works» (Ps 104:31).

It operates in the individual «s willful yielding to the temptation to give rein to the libido of sensuality, of power, and of knowledge, and it operates even more powerfully in human institutions that in individuals.

Among those who are concerned with human wellbeing it shows up between those who believe each individual should be given an equal opportunity and those who see these individuals as parts of systems that prevent genuine equality of opportunity from being possible.

A religious approach is the time - tested way of satisfying what Erich Fromm has called the universal human need for a «system of thought and action shared by a group which gives the individual a frame of orientation and an object of devotion.»

Moreover, to accept such a view is not only to give up any conception of man as an «individual,» but to sacrifice any profound and dynamic or creative concept of human community.

Against the parching certitudes of Marxism - Leninism, Solzhenitsyn sets the sort of thinking that gives life — the affirmation, not of the idea of humanity and its destined perfection, nor of endless and irremediable brutality, but of the reality of the human individual with his simultaneous weakness and dignity.

It is true, as Hall points out, that for Whitehead ordering principles are «immanent» within particular occasions (see UP 261 - 70), but in most cases those ordering principles also reflect the «mutual relations» of individuals, as well as the «community in character» pervading groups or societies of individuals (AI 142).13 This is particularly true of persons: the relations between occasions which constitute the human body and brain, and the «community of character» of the succession of personal experiences, give an essential element of unity to human experience.

Such recognition avoids the grim but fashionable conclusion that human reality must mean the trivial experience of individuals, leveled by a homogeneous majority complacently satisfied with the «unholy» given.

There is a psychological sense of purpose in individual human mind, which likely evolved by natural selection as a property of the human brain which gives advantage to the survival of the human race.

Now, with this convergence of divine and human meanings, the time was ripe for a philosophically full and rigorous definition to be given to the person — one that corresponded to its divine, angelic and human signification — and thereby to achieve a full and mature understanding of the human individual as personal.

Paul, in establishing the universal guilt of both Jews and Gentiles (Romans 3:1, 9), quotes from the Old Testament to give weight to his arguments, not to charge each individual of the human race in particular with every indictment, nor to teach the inability of the unregenerate man to believe on Jesus Christ.

It gives us a way of looking upon the human individual that enables a greater depth of understanding of the unique individuality of the other, and thereby capacitates us for a fuller relationship to the other.

According to the Hebrew Scriptures, the now - fallen human race (of two) was left alone to sort out its own destiny, but we get an idea of where things were going, because the Creator did express approval of certain individuals and used his holy spirit to give them help, guidance, and power, if they had need of it, e.g. Enoch, Noah, Abraham, Isaac, Jacob, David, Daniel, and the other ancient prophets.

This may be «weird» to us, but since God gives a new soul to the bodies of new human individuals that are created, so a new soul can be said to be given when a second embryo is created by the «splitting» of a zygote.

The fact that the Christian passion for humanity may resemble other forms of humanism which appear to owe nothing to specific Christian origin or inspiration, and that humanists outside the Christian tradition can make a common commitment with Christians to enlarge and enhance the human and humane, does not mean that these individuals» differing sources of humanism are to be treated deprecatingly or indifferently; Christians will see in those sources evidence of the radical freedom and the unpredictable activity of the Logos, to which the Fourth Gospel first gave witness.

Granted, there will still be many divorces brought about by the flawed decisions of individuals, giving witness to the continuing ingenuity of human sin, and creating a painful legacy of injury and evil.

Fading fast, too, are the chances of ascribing individual criminal responsibility to the patrons of such crimes, who are given a far too liberal reign to reshape the borders and histories of entire nations without the necessary scrutiny called for by a fragile human conscience and a full and impartial review mandated by law.

But if human sacrifice is wrong according to natural justice than it is wrong in an absolute sense independent of whatever a given culture (or individual) may believe.

The State ensures the progress in fulfilling the People's Will by subduing the individual's will to the Law, the Law to the Consensus of the majority of the People and by ensuring equity - the equality of All human activities before the law, thus allowing for the Benefit of any Activity to be the only argument giving it Priority over another.

This study that has been ongoing since 2013, Study of the Impact of Long - Term Space Travel on the Astronauts» Microbiome, Microbiome for short, investigates how space travel affects the human immune system and an individual's microbiome, which is the collection of microbes that live in and on the human body at any given time.

With humans and their gut flora sometimes given as an example of a superorganism, it would seem the individuals do not even need to be related.

Human societies are characterized by patterns of relationships (social relations) between individuals who share a distinctive culture and institutions; a given society may be described as the sum total of such relationships among its constituent members.

Conservation work to defeat the disease has including removing infected individuals from the population and new research in Evolutionary Applications explains how this gives us a unique opportunity to understand how human selection alters the evolution of cancerous cells.

Given that adipose tissue (which makes up between 15 and 20 % of the body weight in healthy people) is a source of inflammation in obese individuals, Christine Bourgeois and Olivier Lambotte, from the University Paris SUD, France, and colleagues, decided to investigate a possible role of the adipose tissue in humans infected with HIV and in macaques infected with simian immunodeficiency virus (SIV, an HIV relative that causes AIDS - like disease in some non-human primates).

These differences suggest that the ancestral population of apes that gave rise to humans, chimps, and bonobos was quite large and diverse genetically — numbering about 27,000 breeding individuals.

To confirm that their findings are relevant to humans as well, the researchers followed seven individuals given a high dose of saccharin — 5 milligrams per kilogram of body weight, the Food and Drug Administration's maximum acceptable daily intake — on 6 consecutive days.

«Given that the functional connectivity between the prefrontal cortex and amygdala is largely conserved between mice and humans,» said TSRI Graduate Student Wen - Chin Huang, the first author of the study, «we anticipate the therapeutic strategies suggested here may be relevant for individuals on the autism spectrum.»