Sentences with phrase «human body and spirit»

HABEAS CORPUS, commissioned by the Armory, expands on Anderson's fusing of storytelling and technology, creating an installation and performance piece that examines lost identity, memory, and the resiliency of the human body and spirit.

Among the highlights of its first eight years are: Bernd Alois Zimmermann's harrowing Die Soldaten, in which the audience moved «through the music;» the unprecedented six - week residency of the Royal Shakespeare Company in their own theater rebuilt in the drill hall; a massive digital sound and video environment by Ryoji Ikeda; a sprawling gauzy, multi-sensory labyrinth created by Ernesto Neto; the event of a thread, a site - specific installation by Ann Hamilton; the final performances of the Merce Cunningham Dance Company across three separate stages; the New York Philharmonic performing Karlheinz Stockhausen's sonic masterpiece Gruppen with three orchestras surrounding the audience; WS by Paul McCarthy, a monumental installation of fantasy, excess, and dystopia; a sonic environment that blurred the boundaries between artist and audience created by the xx; an immersive Macbeth set in a Scottish heath and henge by Rob Ashford and Kenneth Branagh; tears become... streams become..., a genre - defying collaboration between artist Douglas Gordon and pianist Hélène Grimaud, which flooded the Armory's drill hall with an installation of water, light, and music; and HABEAS CORPUS, a performance and installation by Laurie Anderson based on the story of a former Guantanamo Bay detainee that examines lost identity, memory, and the resiliency of the human body and spirit.

Synergy Partner Yoga is a healing art form that fine tunes and strengthens the human body and spirit through playfulness, thai massage, dynamic body conditioning, and therapeutic partner yoga.

Not exact matches

The humane and Christian view, however, sees the human person as including a spirit which needs a body as a complement and mediator to fulfil his destiny as a traveller to God, the Ultimate Good, through the goodness of the material cosmos.

[4] This wayward view has become the rallying assertion of the New Age movement with its implicit refusal of the body's dignity, and its unguided emphasis on the human spirit.

The Bible teaches that humans consist of three parts: the body, the soul, and the spirit.

These two facts underline the fusion of body, mind, and spirit in power as a human reality.

It can be shown, on the contrary, that just as the natural sciences yield a comprehensive view of man, so the picture of human nature provided by the social sciences is that of a three-fold integration of body, mind, and spirit.

Because body, mind, and spirit are an indissoluble triad in the human personality, man deals with his physical needs in characteristically mental and spiritual ways, ordering his economic life according to rational canons and multiplying his demands beyond all limits in obedience to the infinite yearnings of the self - transcending spirit.

In short, every occupation can and should be designed to take account of the essential unity of body, mind, and spirit in human nature.

How does one explain the human body and its unique individual spirit functioning in accord without divine intervention?

The facts of culture beautifully exemplify the compresence of body, mind, and spirit in human nature.

«Because the Orthodox Faith affirms the fundamental goodness of creation, it understands the body to be an integral part of the human person and the temple of the Holy Spirit, and expects the resurrection of the dead.

As a Christian and SBNR, I embrace and advocate Empirical Science and Order, and I believe the human being is «spirit, body & soul.»

According to Christian faith, this inner life of the spirit is more vital to human nature than the body because it is here that our desires, hopes, aspirations, joys and sorrows, motives, and ideals are located.

(Can't give you the details as I'm writing a memoir and don't wish to give the good bits away in case it gets published) Even though I have doubted all the other stuff along the years — promises etc that didn't come to pass, despite my diligent prayer and obedience, I still cry out to «something out there» because I am spirit in a human body, and know that I am on a journey that has to mean more than simply this earthly plain.

And what is a human, but an odd mixture of body, soul, spirit, relationships, customs, language, culture, memories, and traditioAnd what is a human, but an odd mixture of body, soul, spirit, relationships, customs, language, culture, memories, and traditioand traditions?

Perhaps we can never manage perfectly such a juggling act, but we need to try — to think of human beings both as bodies, for whom the relentless succession of hours and days leads surely to the grave, and as God - aimed spirits, whose every moment is lived in the presence of the Eternal.

Among the dualisms they most strongly oppose are those of mind and matter, spirit and body, thinking and feeling, human and natural.

When considering the grandeur and dignity afforded to the whole human person (body, mind and spirit) in the sight of God and Jesus» teachings on non-violence, a «moral thorn» exists as to the defensibility of boxing and MMA.

Thus to talk about «the spirit of man» was to say that human existence is not only a matter of mind and body, as we have represented this in our previous discussion, but is also a matter of relationship, in which there is an openness to, and a sharing in, the life of others.

The first is human dignity, which is characteristic of our status in between God and beasts: «Not simply body, but also not simply mind or spirit; rather, the place where body and spirit meet and are united (and reconciled?)

Also, it is not satisfactory to regard human becoming as the successive accretions of body, mind, and spirit components.

Through the incarnation, Jesus willingly takes on human form and limitations, freely embracing humanity in body, mind and spirit.

It will be shown that all three branches of knowledge have to do with all three of the traditional aspects of human nature, and that every discipline in fact studies man as a whole, comprising body, mind, and spirit.

Very roughly, «body» refers to material things perceptible to the senses, «mind» refers to the processes of perception, reasoning, and learning, and «spirit» refers to human self - awareness and freedom of choice.

It is so because spirit - filled interpretation is given us by and through bodied authors who must make their way in the world — and in making our way, we humans do not see so clearly or love so dearly or follow so nearly as we might imagine.

Mormon theology teaches that God is only one of countless gods, that he used to be a man on another planet, that he became a god by following the laws and ordinances of that god on that world, and that he brought one of his wives to this world with whom he produces spirit children who then inhabit human bodies at birth.

Ironically, Christian orthodoxy affirms that the integral relation of body and spirit is what makes us human.

While Paul's thought is by no means always clear, and perhaps from letter to letter not always exactly the same, it is nevertheless certain that his concept of resurrection can be clearly distinguished from that of the traditional «bodily resurrection».27 Paul does not speak in terms of the «same body» but rather in terms of a new body, whether it be a «spiritual body», 28 «the likeness of the heavenly man», 29 «a house not made by human hands, eternal and in heaven», 30 or, a «new body put on» over the old.31 In using various figures of speech to distinguish between the present body of flesh and blood and the future resurrection body, he seems to be thinking of both bodies as the externals which clothe the spirit and without which we should «find ourselves naked».32 But he freely confesses that the «earthly frame that houses us today ’33 may, like the seed, and man of dust, be destroyed, but the «heavenly habitation», which the believer longs to put on, is already waiting in the heavenly realm, for it is eternal by nature.

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.

In this passage the animistic idea of «unclean spirits» that can invade individual human bodies and distort individual human spirits is not in view; but the idea of demonic systems and structures that exert enormous power in the world, that can invade the body politic and other human corporeities and dehumanize them, is what is at stake.

He is the reason human beings exist as creatures of body and spirit.

This body here and now is composed of many human members, of flesh and blood, but it is a spiritual body because it is animated by the spirit of Christ.

«In the Bible, the heart is the core of the human person, where all his or her different dimensions intersect: body and spirit, interiority and openness to the world and to others, intellect, will and affectivity... Faith transforms the whole person precisely to the extent that he or she becomes open to love.»

Finally, Hartshorne stresses the ethical and social defectiveness of humanism: if the total universe and even human bodies are essentially loveless machines driven by blind forces, «then it is impossible that the conception of spirit or love should have more than a very fitful hold upon us.

Body and spirit — or soul — are not separable aspects of human nature.

The first Adam was the first complete human being in a physical sense; a culmination of the process of physical evolution, which resulted in a body capable of housing a spirit conscious and aware enough to attain the knowledge of good and evil.

Perhaps tongue speech (or any of the other gifts of the Spirit) is a kind of sacrament through which the transcendence of God is both pointed to and mediated (albeit in this case, through the human body).

As the human nature of Christ is the perfect image, in the Son of Man, of our own identity and holiness, our wholeness in body and soul through God, so in the order of the spiritual soul, the Divine Being itself, as pure and perfect spirit, is the mirror image of our spiritual perfection, now and unto the beatific vision.

One can tease out of the way the story is told some ideas about the structure of human beings: body, emotions, will, soul, spirit, and so forth.

If we use Gould to interpret Catholic teaching we are bound to be dualistic not just about science and religion but also about body and spirit, as if God somewhat arbitrarily glues a spiritual soul onto the physical human body.

In human existence, we might describe the self as «spirit,» not a disembodied spirit, but the self in its wholeness, inclusive of yet transcending the body, the emotions, the will, and reason.

(From the Christian point of view (which in this coincides with the biological viewpoint logically carried to its extreme) the «gathering together» of the Spirit gradually accomplished in the course of the «coiling» of the Universe, occurs in two tempos and by two stages — a by slow «evaporation» (individual deaths); and simultaneously b by incorporation in the collective human organism («the mystic body») whose maturation will only be complete at the end of Time, through the Parousia.)

Especially Weathervanes, which is kind of about human spirits who can become untethered from their bodies, and interact with each other in an extremely pure way, in that untethered state.

But for us humans, who are bodies quite as much as minds and spirits, such growth must be by those bodies as well as by activity of a mental or spiritual kind.

Do you agree with Walsh that humans are a complex mixture of body and spirit, chemicals and choices and soul and intellect and awareness?

My personal preference (though again, it is a bad analogy) is how we as humans consist of body, soul, and spirit.

Nonetheless we human beings, precisely because we are matter and spirit, body and soul, can not, in our very understanding of human consciousness, prescind from the material conditions that characterise the human condition.

The Christian contribution in this context should be in relation to the struggle of India to develop, through dialogue among the many religions, cultures and philosophies, a body of common insights about being and becoming human, that is, a common framework of humanism which will humanize the spirit of modernity and the process of modernization.