Sentences with phrase «human attribute in»
Or does it celebrate the abundance of that very human attribute in a popular community park?
https://www.publicartfund.org/ Not exact matches
Empathy might seem like a nice - to - have extra, a touchy - feely quality that's most important in personal relationships and being a nice person outside work, but expert after expert insists this most human of attributes is actually a business essential.
She attributes them to some of the same factors that are behind gains in human longevity, particularly in preventative care.
«Deeply human» is not a particularly common attribute in Silicon Valley.
Political Life and Human Dignity Mary Ann Glendon («The Bearable Lightness of Dignity,» May) is right on target in noting that within the Christian tradition, dignity has a twofold meaning: «In its ontological sense it is a given attribute of the person, while, in its moral sense, it is a call to an end to be gradually realized.&raquin noting that within the Christian tradition, dignity has a twofold meaning: «In its ontological sense it is a given attribute of the person, while, in its moral sense, it is a call to an end to be gradually realized.&raquIn its ontological sense it is a given attribute of the person, while, in its moral sense, it is a call to an end to be gradually realized.&raquin its moral sense, it is a call to an end to be gradually realized.»
the longer lifespans, and better health of humans in general, can be attributed to proper hygiene and diets.
Although identifying these attributes with generations or cultures helps in understanding them, Larry's experience suggests the larger human proclivity for becoming what we do.
There are other attributes God as defined in the bible and these definitions clarify to us humans why we can not be God.
There are mysteries to the human condition, and the universe, but we don't feel a need to attribute them to a man in the sky but rather, give credit to where credit is due, ie, the world around us.
I am no expert in Vatican politics, but I know better than to close my eyes to the fact that there are those who do not share the insight that Weigel attributes to John Paul II and to Benedict» the insight that Nielsen herself embraces» «that all social issues, including political and economic questions, are ultimately questions of the nature of the human person.»
in HUMAN perspective it seems immoral cause YOU and I are not the judges over someones life... and MIGHT is OT Gods only attribute..
Nevertheless, each in its own way is also anthropocentric in attributing moral significance to the relationship (dominant or submissive) between human beings and the natural order.
it seems that many of us want to create a God in our image, we seem to say, «if I was god, I would do it this way» well, we are not God and just because our human nature doesn't like some of Gods attributes.
They say further that even if one does not equate a fetus with a child, as long as one attributes some value to the fetus» and they demonstrate how economists routinely make such outrageous calculations in insurance claims for loss of body parts» and put the value as low as one hundredth of a human being, the lowered crime rate would not come near justifying the number of abortions.
Human beings have a long history filled with situations in which they simply decide, for no rational reason whatsoever, to attribute ordinary natural events to supernatural forces.
Whatever its origin — and I myself agree with Wellhausen and others in attributing the identification to the primitive Christian community, as their least inadequate and only possible term for one who was thus both human and divine and yet not God (which would have been unthinkable in their realm of ideas)-- whatever its origin, this first great step in the advance of Christology was of endless significance for the later development of Christian doctrine, and it was of paramount importance for the Gospel of Mark.
By this word, in the New Testament as in the Old, the noblest altitudes and attributes of the human spirit and the saving influences of the divine spirit were expressed.
As William Johnson suggests, «transcendence has little to do with the nature and attributes of God but has everything to do with the consequence of God's activity in history, that is, to introduce a transcendent dimension to human life.»
It needs to be noted that in the inherited Western tradition, creativity has been seen as an attribute of creatures with mentality, that is to say of human beings only.
Second, if our knowledge of God is based exclusively on the history of Jesus Christ and not on pre-Christian philosophies, then the human attributes of Christ in time also tell us what God is in his very nature and being as God.
First, Reformed protestantism — which possesses the theology of «Total Depravity» — DOES N'T say that human beings are as evil as they could be, but rather just that they are evil in all their attributes, so that no aspect of the human condition is left untouched.
Sociologists, anthropologists, and psychologists have noticed this «scapegoat mechanism» in various societies and cultures around the world and have attributed it to an evolutionary necessity for the survival of human society.
It sounds like the group doing this survey found a lot of volunteerism in young Jews and wants to find a way to co-op that volunteerism as a Jewish attribute instead of what it is, a human attribute, compassion.
The idea of God is really moral in its influence — it really cherishes all that is best and loveliest in man — only when God is contemplated as sympathizing with the pure elements of human feeling, as possessing infinitely all those attributes which we recognize to be moral in humanity....
The Qur» an does not state that humans are created in the image of God, although later traditions attributed to Muhammad (hadith) do.
If God is one and alone, then relationship is not an inherent attribute of God, nor is it necessary for the human made in God's image to be fully human.
The central thought in The Essence of Christianity is that the supposedly superhuman deities of religion are actually the involuntary projections of the essential attributes of human nature.
I've known mere mortal human beings with more understanding, compassion, unbias, fairness and honesty in their ways than god's own supposed magical book attributes to himself.
It has all the attributes of a human from the beginning, and those attributes were in the forty - six chromosomes with which it began.
But, at the same time that Hartshorne attributes such anthropomorphic qualities to God, he insists that in God they are perfections qualitatively different from their incarnations in imperfect ways in human beings.
Rather, it gains its meaning from his use of the via eminentia, where qualities judged to be valuable in human beings are attributed to God in the supreme degree.
Within the context of this discussion, including the redefinition of perfection and the divine attributes of omnipotence and omniscience, the idea of God is important because God is the supreme exemplification of character and virtue, the One that empowers growth in character and virtue, the One humans are called to imitate.
if humans had just fell in line with religious teachings and never asked questions other than «god did it»... then people would still be dying in child birth, the common cold, small poxs etc etc etc. i find that we survived a s a species to become the alpha predator of this planet and the achievements we have made since then to be amazing; attributing everything humans have achieved to a god just cheapens the value of our achievements as a species.
Unlike much of the inherited Western tradition, which has equated creativity with mentality and attributed it only to human beings, process thought considers anything actual at all an instance of creativity, from the tiniest energy event to the most complex creatures we are aware of, human beings; some degree of mentality is present in no matter how rudimentary, even negligible, a form.
Idealism recognizes the presence of evil in history, but it makes a distinction between nature and reason and attributes evil to the body.16 Idealism is complacent about the perils of the freedom of the human spirit, convinced that spirit and rationality are identical and that rationality controls freedom.
To investigate the dimension of transcendence, conceived not as an attribute to God but as a dimension of man, is not to start from something which exists in our world in a vain attempt to prove the existence of what can exist only in another world; it is simply to investigate all the dimensions of human reality.22
An elected official may be a liar, thief, and / or backstabbing jerk, but those attributes are nothing new in government, or human relations in general for that matter.
For Arthur Peacocke, the now deceased former Director of the Ian Ramsey Centre, the followers of Jesus encountered in him a dimension of transcendence which they could only attribute to God: «But they also encountered him as a full human person -LSB-!]
«Catholic theology affirms that the emergence of the first members of the human species (whether as individuals or in populations) represents an event that is not susceptible of a purely natural explanation and which can appropriately be attributed to divine intervention.»
They say that the opposite is true of human beings, for in man knowledge — as an attribute — is added to his being, and is not even given to him, for he has no knowledge other than that which he learns.
If God possesses even emotional attributes that humans possess, it all of a sudden would mean that God had biological needs, since emotions are important for the performance and life of the organism they exist in.
It is to Jesus that she attributes the discovery of this role of forgiveness in human affairs.
Not sin, for it is thought of as a universal human attribute; nor forgiveness, for it is conceived as a mere event in the world of external objects, on which man by his very theories and proofs exercises judgment, asserting that divine forgiveness can and must be thus and so.
[i] Univocal [/ i] language about God assumes that when we make a statement about God, e.g., «God is wise,» the attribute «wise» means the same thing when applied to God as when applied to the «creature» (in this case, human beings).
That is why the ascription of human qualities and attributes to a god is nonsensical, and that is the reason for the dichotomy I stated in my post.
So the real way Burke succumbed to «historicism» — or something like it — was in attributing too much significance to a particular political event, and so in having too little confidence in (or at least faith in) in the resilience of human nature.
As soon as God is claimed to be a causal agent and possess qualities / attributes we see only in humans and other tangible entities, the definition becomes internally contradictory.
The foreword of the present book includes a 1965 letter from Ramsey to Fletcher: «[T] he candid issue between us is whether agape is expressed in acts only or in rules also, which question is generally begged; or else the structures in which human beings live are attributed to other than uniquely Christian sources of understanding (natural law, etc.) while Christians go about pretending to live in a world without principles.
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The words that can be accurately attributed to him have a clarity and transcendence that are constructive to the human experience, in the same fashion as Lao Tzu or Buddha.