Sentences with phrase «human characteristics as»

Philip Pearlstein Student Work (Human Characteristics as Revealed by Possessions), 1948 - 1949 Mixed media collage on board 20 1/8 x 30 1/8 inches PP15435

Note, too, Pearlstein's Student Work (Human Characteristics as Revealed by Possessions)(1948 — 1949) and Warhol's Living Room (1948); the Pearlstein is diagrammatically composed and tighter, the Warhol looser and more spontaneous.

Certainly, they're from Australia and we've come to associate the platypus or the wallaby with cuteness, but these animals have such vile human characteristics as drunkenness and murderous rage that the reader quickly forgets that these are animals and not ruthless ruffians.

Only religion presumes to label human characteristics as «sinful», making it impossible for a bible botherer to ever feel «good enough», much less worthy of love and respect.

Not exact matches

Usually our good fortunes, such as our physique, wealth, education, intelligence over others, etc. will cloud our minds and create arrogance in us, which is an ugly human characteristic.

It is as a creature of wants that a human being has acquired, not only other characteristics that have been said to distinguish him (his disposition to make things, to fabricate, and his invention and use of tools), but also his peculiar attitude toward the world around him: both positive and intelligent.

But as a human being he understands all kinds of situations, and he is open to all kinds of people, including those with different sexual characteristics.»

And he further commends as «the essential characteristic of human existence... «that man is an individual and as such is at once himself and the whole race, in such wise that the whole race has part in the individual, and the individual has part in the whole race» (CD 26).

The way of touching is the way back to reality, back to the interpersonal as the characteristic human way of becoming a self and of being in the world.

I prefer to apply lessons learned from a wider range of human experience and condemn those biblical passages as the product of an ignorant, arrogant, bloodthirsty tribe of self - centered nomadic shepherds whose primary characteristics were a raging persecution complex and an unending quest for justification for their major case of the hots for the little girls in the naboring tribes.

I also believe that, in spite of Whitehead's reluctance to concede privileged status to human occasions of experience, the introduction of the wide range of conscious anticipation of the future which humanity represents in comparison to lesser types of existence also introduces justice as a characteristic of the specially human aim at harmonious beauty.

However as my exposure to your writing increased I started to think that what you were describing as «Church» related problems were in fact fundamental characteristics of human nature.

This too is accentuated by the speed - up of our times, though it is a characteristic human trait probably as old as humanity.

However, the continuity of structure and function from nonliving matter to living and from the simplest forms of life to the most complicated strongly suggests that even the most characteristic human activities such as thought and consciousness have an explanation, as yet only partly known, in chemical and physical phenomena.

The moral philosophy of Western Civilization perceives intrinsic human equality as an objective truth under which our moral status need not be earned by possessing favored characteristics; it comes with the package of species membership.

Vorhanden, which Heidegger uses of the peculiar mode of being characteristic of inanimate objects, as contrasted with responsible human Dasein, I have translated by «tangible», as in Bultmann the antithesis is not so much between Vorhandensein and Dasein as between the tangible realities of the visible world and eternal realities, very much like the Pauline contrast of kata sarka and kata pneuma.

Thus the desire for wholeness is understood as a basic human characteristic.

We treat racism as though it is the contained characteristic of a specific species of human beings known as racists, that lived in a prior era of American history, but have now nearly become extinct.

Inserting a god as the explanation for all of the unknown - not to mention assigning this god an array of human - like emotional characteristics... wants, needs, demands, rewards & punishments, etc. - is not valid.

You are applying human characteristics to a divine being, that doesn't work.God is more complex than that, you are running a shell game and calling it reason, you are, in this instance and for the cited reason, wrong.God is not a man, his ways are so far above mans ways, they can not be comprehended.You can not reduce God, and cite that as proof.

Larger non-human or inhuman systems, such as institutions, economies, governments, families, are not «adversarial,» «competitive» or «cruel» except in our manners of speaking which project human characteristics on groups and corporaton which are literally no thing: can't touch.

If the most notable characteristic of God is unilateral controlling power, then analogous power seems to be a desirable goal for human attainment as well.

- God, the Absolute - humanity, the human condition in its universal characteristics, - male and female, though different, equal in rights and dignity, - the cosmos, especially the planet earth available, with its limited resources, for all humanity - the planet's ecology as common essential source of life and hence of concern for all humans, present and future, - the human conscience guiding each one interiorly would be known only to each one personally, - the each group of humans has a history and a religio - cultural background of its own is a universal factor that makes for particularity and different contexts for theology, - the realization that the present increasing globalization of relationships, economy and culture impinge on theology and spirituality universally, though differently.

China does not have same democratic freedoms as understood in the Western tradition, but the one fifth of the human race in China have realized a considerable improvement of their overall human condition during the past few decades, with changes within their «socialism with Chinese characteristics».

With that discovery it becomes impossible even for a moment to take seriously either a realistic metaphysics according to which metaphysical propositions state our empirical knowledge of the categorical characteristics of reality, or an idealistic or psychological metaphysics according to which these depend upon the way in which the human mind as such is always and everywhere constructed... We must start again at the beginning and construct a new metaphysical theory which will face the facts revealed by history.

All the natural, objective characteristics we observe in human speech (which we have noted in Chapter I) are such because they are the characteristics of the Word as expression of God the creator.

«In three controversial Wednesday Audiences, Pope John Paul II pointed out that the essential characteristic of heaven, hell or purgatory is that they are states of being of a spirit (angel / demon) or human soul, rather than places, as commonly perceived and represented in human language.

Added to the reasons already given to show how homosexual acts violate the nuptial meaning of the body and the unity of the human person as a bodily being, respect for the health and life of homosexual males ought to make one realize that anal sex, the characteristic kind of homosexual male behavior, is morally bad.

Not only must the use of the radio spectrum, as a technical matter, be on terms which are mutually acceptable to the members of the human race, but through the ITU, its users contribute the knowledge of the propagation and other characteristics of the radio spectrum which is the by - product of its use.12.

-- We all came from apes which over millions of years changed so much as to make humans with all the different racial characteristics that we have today.

To that extent a theology which regards as already present in the first human being at his first beginnings what he is only to become in the course of his history, is not false, but correct, and corresponds to the characteristic nature of man, providing it distinguishes the pre-existence of the history in the potential beginning, from the presence of this ground of his nature in the history actually accomplished.

Only the full experience of this capacity can bestow upon human affairs faith and hope, those two essential characteristics of human existence which Greek antiquity ignored altogether, discounting the keeping of faith as a very uncommon and not too important virtue and counting hope among the evils of illusion in Pandora's box.

It is characteristic of the Hebrew tradition — and of Jesus» teaching — to think of human personality as a unity.

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

Thus, even though all men are sinners before God, sin is not a universal characteristic of the existence of man or of human nature such as corporeality, nor is it some magical or mysterious quality of the sinner.

The three characteristics which make the human individual a truly unique object in the eyes of Science, once we have made up our minds to regard Man not merely as a chance arrival but as an integral element of the physical world, are as follows:

This type of argument is again broadly evidentiary in nature, although it reflects not the «turn to the subject» characteristic of the appeal to individual experience, but rather a «pragmatic» or «linguistic» turn, as illustrated by Whitehead's observation that the evidence of human experience as shared by civilized intercommunication «is also diffused throughout the meanings of words and linguistic expressions» (cited in TPT 74).12 Such an appeal is an essentially historical form of argumentation.

For those societies, on the other hand, that make up the higher forms of life, and in particular for the human being, Whitehead thinks of this «defining characteristic» or common form as a ground of unity that dominates the occasions.

But to treat human beings as natural objects is to deny their essential characteristic of freedom.

I mean, communicated from a divine source by Jesus Christ as God, through inspired prophets and wise men, apostles, teachers, the writers of the books of the Bible, councils of church leaders, popes, and so on, in such a way that the message has been transmitted in human language, clothed in the external forms of human thought, given, indeed, in the characteristic language and thought - forms of particular nations and cultures, but at the same time in such a way that its essential content has been unaffected by the human mind's fallibility, ignorance and feebleness of apprehension.

In respect, then, to the human concerns that occupy our attention in these chapters, becoming and belonging, as characteristic of love - in - action, will be emphasized.

What I set out to show, and hope to have shown, is that, viewed from a certain angle, the internal stir of the Cosmos no longer appears disorderly: it takes a given direction following a major axis of movement at the completion of which the human phenomenon becomes detached as the most advanced form of the largest and most characteristic of cosmic processes, that of in - folding.

The primary characteristics of any self - creative beings — and we must suppose that this holds pre-eminently for human beings — are freedom, transience, and novel purpose... The denial of rationality as the primary character of experience involves the denial of principles as external sources of order and thus entails the consequence that each aesthetic event will constitute its own source of order and novelty.

Now — estoeric concepts such as «the soul» put aside for a moment (since The Bible states that nobody can know when ensoulment happens despite the many differing opinions from prominent theologians throughout the ages), what characteristics define a human being and how does a single cell possess them all?

Therefore, among the central identifying characteristics of the followers of Jesus would be involvement in the struggle effectively to bring about the Kingdom of God, «on earth as it is in heaven,» where freedom, fellowship, justice, responsible love reign and where people live as brothers / sisters, equitably sharing the resources of God's creation and being accountable for their own human future and that of the created world.

The fourth truth, which is basic to the other three, is that incarnation is a historical fact, that the Word became a definite person, a real identifiable human being, whom believers recognized as possessing divine characteristics.

It is characteristic of Plato to begin with some question out of human experience such as «what is justice?»

Many animals have exactly the same characteristics and thought process as humans.

It is a characteristic of the religions which elevate mystic realization of the formless and nameless Spirit as the ultimate human destiny; they consider historical religions with their nama and rupa as belonging to the world of maya to be transcended.

This account of «life» as a characteristic of cells means that in the human organism there are billions of centers of life, not one.