Sentences with phrase «human body senses»

When the human body senses a threat, be it real or perceived, our physiology shifts to a defensive mode orchestrated by the brain — the immune system and appetite ramp down, metabolism is altered to liberate fuels, and blood flow is redirected to deliver these fuels to muscles that need them.

Not exact matches

You said, «As intricate as the human body is, with all its systems, defenses, and healing properties, it only makes sense.

Projection of our own body parts into inanimate tools and devices is an essential human experience of feedback, since our senses always strive to be transparent.

The concept of international human rights from which no country is exempt is consonant with the idea that Shari'a, the large body of legal tradition that informs the Muslim community about how God requires it to live, is in some sense the rule of God.

He took into account the audience's ability to perceive in the ultimate sense — by flinging aside his deity and becoming the Word, one of us, living in our cramped planet within the limitations of a human body.

The discipline and penances of the body and soul are born out of an awareness of the evil which exists in the person's attachment to the fallen world through the senses, the intellect, and the spirit.They are meant to assist in the purification of these fallen attachments within the human person.

The notion of women's autonomy» including absolute control over our own bodies» leaves us with an unrealistic sense of human power and an exaggerated sense of independence from the consequences of our attitudes and actions.

Just as the primary meaning of human action does not refer to a public, historical act, the primary meaning of God's action does not refer to any act in history.23 However, since the relation of the world to God is analogous to that of the body to the self, then in the secondary sense of God's action, every event is to an extent an act of God.

He quotes physicist Brian Swimme: «The universe shivers with wonder in the depths of the human,» and points out that this sense of an emergent universe identical with ourselves gives new meaning to the Chinese sense of forming one body with all things.

The Eastern Orthodox are prepared to include in the body of the Church in this extended sense the whole cosmos, even the natural order, quite as much as human existence on this planet.

In these circumstances it made sense to many to say that a human being actually dies when brain activity ends, because only that activity makes possible the body's ability to function as an integrated whole.

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.

But the phenomenological description offered makes it clear that presentational immediacy is consequent upon a particular type of bodily amplification and selection of sense data derived from the stream of consciousness comprising the immediate past actual world, further abstracted and focused in the human situation through selective conscious attention to some, but not all, of the features of the immediate external world recorded and amplified by the body.

Given His onto - logical primacy, in his uncreated Personality and his created body and soul, it would be il - logical, in the deepest sense of the term (i.e. contrary to the Logos), if the conception of the Creator's human nature were subject to that creaturely power of co-creation by which new creatures are brought into being, for this is a fundamental aspect of human procreation.

Concerning the survival of the human personality after death, whether in the Platonic sense of the immortality of the soul or the biblical sense of the resurrection of the body, Hartshorne is at times agnostic and at others quite skeptical.

Occasionally, Hartshorne even speaks of a «besouled body,» but by such language he means only the probability of certain modes of action and experience that embody a given personality's characteristic traits.11 Consequently, he suggests that, when a person's body goes into a deep, dreamless sleep, the soul loses its actuality, only to regain it when the person awakens.12 Understandably, therefore, he disregards as inapplicable to his own view Gilbert Ryle's well - known caricature of Cartesian anthropological dualism as «the dogma of the Ghost in the Machine» — especially since Hartshorne denies that the human body is a «machine» in any materialistic, mechanical sense.13

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.

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.

It says that there is something in human beings beyond body and brain, and that we have ways of knowing that go beyond the organism and its senses.

Its power should not be underestimated: natures fresh to sexuality can have a purer sense of the mystery of the body and a spontaneous understanding of the true relationship ofbodily actions to human love.

Whitehead interpreted the human body as a special case of the human world, in a sense reversing Wang's metaphor.

Several themes stand out in Mayernik's accounts of these cities: the persistence of a humanist sensibility grounded in sacred order (including what can only be regarded as a sacramental sense of the relationships among the human body, the city, and the cosmos); the role of memory in the life of traditional cities; the relationship between memory and artistic action; and the city as the physical embodiment of shared aspirations rather than «reality.»

These glosses called into question the creation of the world in time, the role of the senses and the imagination in human knowing, the individuality (and personal responsibility) of the human intellect and will, the immortality of the human composite of body and soul, the role of divine Providence, the simple standard of one truth governing both theology and philosophy, and other foundations of both Catholic faith and empirical (as distinct from gnostic) reason.

He also grants the common - sense view that a human corpse is a dead thing as a human body, but he still makes his panpsychistic point by insisting that even a corpse is composed of many living things and, as far as our knowledge runs, nothing else.29 In addition, he claims that his belief that there is only a relative and not an absolute distinction between mind and matter is given support by recent developments in physics that have shown that the differences between matter and various kinds of radiation are differences of degree and not of kind.

They are seeking what has been called post-modern paradigms for «an open secular democratic culture» within the framework of a public philosophy (Walter Lippman) or Civil Religion (Robert Bellah) or a new genuine realistic humanism or at least a body of insights about the nature of being and becoming human, evolved through dialogue among renascent religions, secularist ideologies including the philosophies of the tragic dimension of existence and disciplines of social and human sciences which have opened themselves to each other in the context of their common sense of historical responsibility and common human destiny.

Underlying the five senses is a rich yet chaotic and vague pre-conceptual mode of perception wherein the given world enters the organic unity of chemical, visceral, and psychic processes called the human body.

Moreover, the human body in itself is in some sense sacramental and it is from this perspective that John Paul wants to study the human body as a theology, as a sign of the spiritual and divine mystery.

Anyone with any common sense can look around at the world, look at the genius in the design of the human body and in nature and know that intelligent design was behind it all.

It makes sense that intermittent fasting is not damaging to the body, as in the prehistoric age there was no guarnetee that food would be available at every four hour interval, and so it stands to reason that the human body is designed to accommodate for this.

Volume XV, Number 2 The Inner Life and Work of the Teacher — Margaret Duberley The Human Body as a Resonance Organ: A Sketch of an Anthropology of the Senses — Christian Rittelmeyer Aesthetic Knowledge as a Source for the Main Lesson — Peter Guttenhöfer Knitting It All Together — Fonda Black The Work of Emmi Pikler — Susan Weber Seven Myths of Social Participation of Waldorf Graduates — Wanda Ribeiro and Juan Pablo de Jesus Pereira Volunteerism, Communication, Social Interaction: A Survey of Waldorf School Parents — Martin Novom A Timeline for the Association of Waldorf Schools of North America — David S. Mitchell Reports from the Research Fellows More Online!

If we disconnect, our bodies will call us back to the sense of human connection that we are wired for using the unexpected language of inflammation.

But pretty soon he is detailing its failings: we are overconfident in our mind - reading abilities; we use our own mind as a template for others, yet confabulate wildly to make sense of ourselves; by stereotyping people we overemphasise differences; we are woefully poor at reading body language; and we constantly misapply our mind - reading talents, dehumanising others while imbuing inanimate objects with human traits.

As anyone who has spent wakeful nights suffering from jetlag will attest, the human body has a strong sense of time.

Terence Hines, a professor of psychology at Pace University in New York and author of the book «Pseudoscience and the Paranormal» (Prometheus Books, 2003), told Live Science that the new study makes sense given the role of the vestibular system in the human body.

The human body evolved as a whole to sense and interact with the world, but computers sense us only at our fingertips.

Just keeping the human body vertical demands constant sensing and muscular correction for wavering.

The first, Schatz's amendment, cites scientific bodies like the National Research Council and Intergovernmental Panel on Climate Change in asking whether it's the «sense of Congress» that «climate change is real» and that «human activity significantly contributes to climate change.»

RAISE YOUR THIRD HAND Humans were long assumed to have an unshakable innate body plan, meaning that our brains and hard - wired sense of self could never accept having anything other than one head, two arms, and two legs.

But also, I think one thing we really get a sense of is the extent to which he was deeply concerned with the problems of the human being in coming to know things and that that was very much a problem that was a problem of our bodies as well as our minds.

Specific topics include the abilities to recognize, sort and transport important molecules; sense the environment; alter shape or surface texture; generate onboard energy to power effective robotic functions; communicate with doctors, patients, and other nanorobots; navigate throughout the human body; manipulate microscopic objects and move about inside a human body; and timekeep, perform computations, disable living cells and viruses, and operate at various pressures and temperatures.

While some physicians are confident in the human body's ability to regulate itself, others express a sense of uncertainty about the effect of the growing presence of new chemicals in our environments.

A recent study in Frontiers in Human Neuroscience found that Ashtanga yoga practitioners were adept and processing internal signals from their own body, meaning that they respond to proprioceptive (sense of body in space) and vestibular (balance) cues rather than external or visual cues.

Since oxygen is the fuel for the human body, when you practice a variety of breathing exercises, you are actually oxygenating your cells, creating an amazing sense of rejuvenation, relaxation and naturally reducing stress.

It makes perfect sense that gut health would have such a dramatic impact on all aspects of health, since the body has more bacterial cells in the gut than it does human cells in the entire body.

They have built practices and methods with the understanding of the positive impacts that they will have on your brain and on your body — incorporating all 5 senses, plus the 6th sense — human connection.

If anything, the human body was designed with a safety system that kicks in if it senses you are losing weight too fast.

The efficacy and necessity of these drugs has long been debated in the natural health world — mainly questioning whether the absolute benefit of the drug justifies the lifetime prescription or whether the approach of «blocking» cholesterol makes sense given that cholesterol is vital for so many other areas of human health — but for those that do decide to take Lipitor, Crestor or other statins, it's important to consider the drug's other effects on the body.

I'm not a scientist so can only go by what I read, but it makes sense that something that's been used to purify water for centuries would have similar benefits to the human body.

The bodily movements strengthen and harmonize the whole human body fostering a sense of relaxation and inner liberation.

The character, who has been around since the»60s, initially possessed superhuman strength, endurance, stamina, flight, physical durability, a limited precognitive «sixth sense», and a perfectly amalgamated human / Kree physiology that rendered her resistant to most toxins and poisons, with the added effect of making her body virtually invulnerable and indestructible.