Sentences with phrase «human consciousness called»

Not exact matches

We have also become aware that the anthropocentrism that characterizes much of the Judeo - Christian tradition has often fed a sensibility insensitive to our proper place in the universe.2 The ecological crisis, epitomized in the possibility of a nuclear holocaust, has brought home to many the need for a new mode of consciousness on the part of human beings, for what Rosemary Ruether calls a «conversion» to the earth, a cosmocentric sensibility (Ruether, 89).3

The other side of human nature, which in this life is inseparably linked with the body but without being identical with it, is variously called spirit, mind, consciousness, ego, psyche, soul, or personality.

When humans experience this harmony «they call it aesthetic experience Aesthetic experience is experience in which many influences vivify instead of neutralize one another and at the same time do not impair or destroy the clarity of consciousness....

It was not Kierkegaard or Chesterton or Barth — Updike's much - admired knights of Christian faith — who called God «the eternal not - ourselves» or who spoke of biblical language as a human net «thrown out at a vast object of consciousness.»

it not only presupposes the truth of faith and pure doctrine, but also calls for that truth to be situated in the human consciousness and calls for a definition of the attitude, or rather the many attitudes, that go to make the individual a believing member of the Church.

Introspective self - consciousness involves causal objectification by the dominant occasion of some of the unimaginably large number of concreta making up the human mind / brain, including what can be called the subordinate nonconscious living persons responsible for our habitual behavior, that is, sub-personalities (RHNB 148f).

To him, this Kingdom was not located in another place called heaven or in a future millennium, but could best be described in modern terms as a level of consciousness in which one recognized the immanence of God in human life and the interconnected, interacting, interdependent nature of the entire human species.

It was the age of Confucius in China, of the Buddha in India, and of Mahavira, founder of Jainism, the period also when the principal Hindu Upanishads were written, of Lao - tzu and the flourishing of Taoism in China, of the prophet Zoroaster in the Middle East, of the great transformative prophets Ezekiel, Jeremiah and second - Isaiah in Israel, and finally this was the period of the birth of philosophy and science and what we call Western culture in Greece, all these developments at the same time arising independently in different cultures for reasons not yet fully understood — a kind of quickening of human consciousness all over the globe.

So that has led me to believe, through my findings, studies and personal mystical experiences that we do indeed have an energy called the soul and there is a consciousness beyond and out of a human body.

If trust in revelation can thus liberate our desire to know, then we may conclude that it is a truthful posture for human consciousness to assume, and that the substance of revelation which evokes such trust may be called true also.

Because the One Spirit includes even the materialists, though they reject this science, the mental act called «prayer» lifts consciousness when believed in; directed spiritually, prayer overcomes negative thinking, doubt, fear, directs, guides, improves, empowers, meets the human need and magnifies the consciousness of the divine Presence, Love.

In the case of both faith and criticism, human consciousness seems to be related at some level to what we can only call trustworthiness or — in terms of revelation — fidelity.

What we call «empirical science» (related to our senses) may be part of human consciousnesses just like spirituality (related to hopes); I know that I have both.

But the whole array of our instances leads to a conclusion something like this: It is as if there were in the human consciousness a sense of reality, a feeling of objective presence, a perception of what we may call «something there,» more deep and more general than any of the special and particular «senses» by which the current psychology supposes existent realities to be originally revealed.

In a general sense, one can speak of four areas of struggle: (i) the system of economic exploitation and social stratification (racial segregation, women's working conditions, unemployment and the new legislation of «flexibility and «deregulation); (ii) the ideology (the way of representing the world, social relations, etc.) that justifies the system — the new ideologies of race superiority, the religious legitimation of competition and the so - called free market as the only and sufficient way of organizing human life (iii) the ways in which the consciousness of the oppressed, is led to interject this ideology of domination and to develop a feeling of self - denial and self - devaluation; (iv) the atomization of the society through the weakening and destruction of neighborhood, workers and local cultural manifestations.

Beyond it is the human self - consciousness to which Dobzhansky especially calls our attention.

This can also by all means be regarded as ensuing in the interest of a more inclusive analysis of the human being, as an opportunity for the theoretical comprehension of the so - called «primitive» experiences which even human beings have — and indeed to a large extent in every case — experiences which, as a rule, reach the level of consciousness only, for example, in a dull bodily sensation, in the feeling of various degrees of general psychophysical «presence,» etc..

In the peculiarity of the human consciousness, I have something called «imagination.»

But whatever that perceptual focus is called, finding it in a fly has huge implications for understanding the roots of consciousness in humans.

Although humans operate in a physically small container called the body, we are able to reach a level of consciousness where, ultimately, the whole universe is ourselves.

Observing the medical histories of various neurological syndromes is like observing the fascinating nerve cells of the human brain in action, while they construct what we so proudly call the Human Conscioushuman brain in action, while they construct what we so proudly call the Human ConsciousHuman Consciousness.

Makana and LARPBO somehow wrangled into my consciousness to extract my true calling: to serve my dog, other dogs, and those dogs» humans.....

However, she was quoted in the Los Angeles Timesblog Opinion L.A. calling the show a «sick exhibit» that «represents the very worst impulses of the human imagination,» fails to «raise people's consciousness,» and «will encourage them to accept animal abuse.»

They appear to call us back to the unknowable, to the turbulent precariousness that is our human consciousness, yet all the while maintaining, or even sustaining an unwavering connection to the present.