Sentences with phrase «human existence further»

I always liked making work that pushed that aspect of human existence further in the right direction.

Not exact matches

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).

Whitehead further holds that, so far as we know, specifically human existence enjoys the highest possibilities of freedom and importance.

But self - conscious or human existence, the fourth grade, «immensely extends this concept, «permitting purposes far transcending survival and, therefore, exhibiting marked individuality that results from pursuit of the better and the best.

But it would be further enriched by the theology of liberation and by those who emphasize the holistic nature of human existence.

According to catholic teaching, the existence of hell, of a state of eternal damnation, is an article of faith (as indeed, given free will and evil, it is a logical necessity); but that some human beings are or will be in fact damned is not an article of faith (though again logically it must be regarded as a possibility): hence Pere Teilhard's prayer further on in this passage.

God is evolution in His process of will implementation, humanity change in this process but not necesarily aware because our existence is very limited in time.and we are not as individual the ultimate objective, but God himself, Our existence is just part of the process for Him to become Himself in the future.We exist only in our time of existence.From pure Energy which is Him 13.7 billion years ago, to us humans 200,000 years ago, to what we are now today, to super humans in the future, to what He will be in the far Future.THE ULTIMATE HIMSELF Is the objetive, you are just part of the process you IDIOT.

«The experience of absolute control over another being, of omnipotence so far as he, she or it is concerned, creates the illusion of transcending the limitations of human existence, particularly for those whose lives are deprived of productivity and joy.

Now although Christianity leads human thoughts and aspirations far beyond the limitations of this present stage of existence, and is thus in a sense an other - worldly religion, it is also incurably earthly.

Dear brothers and sisters, Blessed John Paul II reminded us that «man is called to a fullness of life which far exceeds the dimensions of his earthly existence, because it consists in sharing the very life of God».4 The sexual intimacy of marriage, the most intimate kind of human friendship, is a pathway to sharing in God's own life.

This evolutionary universe is, as far as scientific reasoning can tell, the basic context or horizon of our human existence.

It is only when the child has already been involved in a good deal of basic faith experience that he steadily attains more self - awareness, and his developing mind recognizes that the context of his human existence is one in which the horizons are being pushed ever farther back.

Rather, the profound negativities of human existence — personal, societal and historical — seem so pervasive in this age that any route to fundamental trust must be far more circuitous, tentative and even potholed than I had once hoped.

Too great an attachment to the datum self as a methodological starting point commits one unwittingly to solipsism, Hartshorne holds, since one could never achieve a sound epistemological basis for inferring the existence of anything beyond the datum self by this method.31 Further, if it is true that human beings are social all the way down, resistance to a literal participation in the being of a person by others (including their literal purposes) is also a form of impersonalism, according to Hartshorne's analysis — a charge from which Brightman would have reeled, had he realized that this was Hartshorne's implication.

The fourth step goes a bit further, to see «the trajectory eventuating in the creation of human historical existence» not «as a metaphysical surd but rather as grounded in the ultimate nature of things, in the ultimate mystery.»

Spiritual life is nothing but the existence of man, in so far as he possesses that true human conscious totality.

Further, we have argued that the notion of divine memory enables us to say something helpful in our attempt to see how that which takes place in the world, and not least in human existence as we know it, can have an abiding value in God.

Some prophetic voices tell us that we have only a few years to make vital and far - reaching decisions — or else human existence on this planet will come to a tragic end long before the earth is swallowed by a dying sun.

In this chapter I have attempted to present an understanding of our human existence which is true to the facts, so far as we know them, which makes sense of and gives sense to our experience, and which indicates what is meant when we speak, as we do, of the worth and value in our lives.

They open up the possibility for God to be related to the creation, and in this instance at the level of human existence, in the light of the new occasion, by the responsiveness of God to that event and by his employment of that event to bestow upon his human children still further «graces and mercies».

God's receiving the world's achievements into his own everlasting life; God's remembering for ever that which is thus received; God's using for further good the achievements which have taken place in the created order — here are points which need to be emphasized when we begin to think of the worth or value of human existence.

In the first place, so far as its theological aspect is concerned, we can see that those who respond in faith to Jesus Christ are impelled to read the whole of human existence, indeed the whole of their experience of the created world, in the light of that which has taken place in that important moment.

If the evidence required us to assume that the earliest beings we call human did in fact embody this structure of existence, then we would have to posit exceedingly high levels of mentality in our prehuman ancestors, assuming that for hundreds of thousands of years they must have far more closely approximated our contemporary existence than does any now existing nonhuman member of the simian family.

Thus I am obliged to say, with H. H. Price, that theism, at least in a Christian sense, is «a metaphysics of love»; and with this, I am obliged to affirm that «the world», including nature in its farthest stretches as well as in the intimacy of human existence, is given its proper «interpretation» only when «the key» to it is found in Jesus Christ.

As Bultmann uses them, the former refers to an event so far as it is significant for human existence (e.g., the cross as the salvation - occurrence through which I understand myself as judged and forgiven by God), while the latter refers to an event considered in abstraction from such significance (e.g., the cross as an incident in the annals of ancient history).»

To Jesus the kingdom of God was the universal, eternal, righteous reign of God, only partially accepted amid the world's evil yet a present fact, a sphere of human existence to be entered and furthered by moral obedience in love to the will of God.

So far our comments have been largely a contrast of stances toward human existence: a plea for a more truly dialectical, less dualistic understanding of the relation between form and energy, a plea for a similar openness toward the past, a question about the future to the effect that the incompleteness of the present ought not to frustrate Dr. Altizer into insisting that the total reversal promised by the glimpsed eschatological future be the only standard or norm of faith.

Far too often in the past and far too frequently even today, thinkers have argued the other way on; they have assumed that human existence can be understood only in terms of the nonhumFar too often in the past and far too frequently even today, thinkers have argued the other way on; they have assumed that human existence can be understood only in terms of the nonhumfar too frequently even today, thinkers have argued the other way on; they have assumed that human existence can be understood only in terms of the nonhuman.

Hopefully, in further work he may yet strengthen this facet of his philosophy so as to give adequate recognition to the distinctly human features of man's existence.

This trust in life and the actual experiences which it entails are part of human existence that can be far better explained, as Birch and Cobb affirm, by an ecological model rather than an older mechanical one.

So in case what has been expounded here is correct, in case there is no incommensurability in a human life, and what there is of the incommensurable is only such by an accident from which no consequences can be drawn, in so far as existence is regarded in terms of the idea, Hegel is right; but he is not right in talking about faith or in allowing Abraham to be regarded as the father of it; for by the latter he has pronounced judgment both upon Abraham and upon faith.

Here again it is not because we prefer this view; it is because, so far as we can understand ourselves and what human existence is like, we see it to be true.

Since human existence is a direction taken, rather than a point at which we have already arrived, further movement (together with an awareness of our human identity) will depend largely upon how we respond both to the past and to the impact of the present upon us.

While Catholics and Protestants alike typically read Aquinas first for his natural law doctrine and next for his proofs of God's existence, topics which seem to stress the human capability of discovering God's truth, these volumes portray an Aquinas far more focused on the mystery of God.

Unfortunately, thus far the new technological era has created a world of means in which the meaning of human existence is lost.

But I agree that all of the theories about structures of human existence that I elaborated in The Structure of Christian Existence are in need of further testing and refinement and that this is even more true with respect to my theory of the structure of Jesus» eexistence that I elaborated in The Structure of Christian Existence are in need of further testing and refinement and that this is even more true with respect to my theory of the structure of Jesus» eExistence are in need of further testing and refinement and that this is even more true with respect to my theory of the structure of Jesus» existenceexistence.

First of all, that human life in our span of years and so far as man's history is concerned is, like the created world itself, derivative from a realm of heavenly existence which abides eternal over against the transient, mortal, and uncertain span of our years.

It is more comprehensive since it takes into account more caringly those segments of cosmic process that appear to us to be regressive, to move away from further enhancement of consciousness and away from the ideals we set up for our human existence.

The suggestion that the entities in nature are to be thought of as belonging to the same category of existence as human experience would have little value if it did not lead to further explanation.

God is pushed further from human existence.10 Countering this, Bonhoeffer insists that God must be met in the center of life rather than on the periphery.

Is human compassion alone ever sufficient to produce the initiative to cut off such an existence as this, relatively protected from coercion, from the ills of human temper, from arbitrary authority, from far - reaching and unremitting responsibility» Will human compassion alone serve to terminate such an existence in favor of the fearfully vexed, dangerous, and apparently hopeless role which Moses is soon to assume»

Such creatures glorify God in their existence according to rules far beyond our ken; God made them and delights in them for their own sake, not for some ulterior usefulness to us as human beings.

In his book The Hills Beyond, Thomas Wolfe declared: «The whole conviction of my life now rests upon the belief that loneliness, far from being a rare and curious phenomenon, peculiar to myself and to a few other solitary men, is the central and inevitable fact of human existence.»

Further, there is a more adequate realization of how important is the aesthetic side, as well as growing awareness that what I have called our «sociality» is an inescapable and invaluable part of human existence.

I think so much of it is the way evolution or God has created us to be as male and female and to further the existence of the human race.

Neuroscientific insights point to three key characteristics of human nature: emotionality (we are far more emotional than we think we are, and emotionality play a central role in decision - making), amorality (we are born amoral and our moral compass is developed in the course of our existence), and egoism (we are driven to survival, which is a basic form of egoism, i.e. preservation of the self).

The existence which he secured for his workers was, in his eyes, still far from being worthy of human beings.

Liv Bode, a virologist at the Robert Koch Institut in Berlin whose team was the first to isolate the virus from patients, welcomes the findings as a «solid piece of work that fits the picture and lends further support to the existence of human [strains of] BDV.»

The Kanapoi elbow, dated at 4.5 million, is «fully human», so all these australopithecines and whatnot can not be ancestral to us because a modern human was already in existence; his thorough - or, let us say, thoroughly selective - combing of the literature has overlooked a paper by Marc R. Feldesman (1982, American Journal of Physical Anthropology, 59:73 - 95) which finds that Kanapoi is very far from being modern human.

Nine samples from four sites were found to contain sufficient quantities of hominin DNA to merit further analysis, which revealed eight of them contained Neanderthal DNA and the other had DNA from Denisovans — a mysterious group of humans whose existence has only been gleaned from the DNA analysis of a few finger bones and teeth found in a Siberian cave.