Sentences with phrase «human identity as»

The artist's expansive work explores human identity as it is defined through gender, sexuality and the human body.

Not exact matches

Exxon has argued against all the other shareholder proposals as well, including a «policy to explicitly prohibit discrimination based on sexual orientation and gender identity»; a policy articulating Exxon's «respect for and commitment to the human right to water»; «a report discussing possible long term risks to the company's finances and operations posed by the environmental, social and economic challenges associated with the oil sands»; a report of «known and potential environmental impacts» and «policy options» to address the impacts of the company's «fracturing operations»; a report of recommendations on how Exxon can become an «environmentally sustainable energy company»; and adoption of «quantitative goals... for reducing total greenhouse gas emissions.»

Cindy T. White, 41, of Slidell, Louisiana, took the phrase «fake it «till you make it» to new levels in 2015 when she assumed the identity of another woman in order to land a job as a human resources manager, PayScale reports.»

«Tribalism,» as he defines it, is «the commitment of individuals and groups to their own history, culture, and identity, and this commitment (though not any particular version of it) is a permanent feature of human social life.»

The emphasis has characteristically been on «a theology of the infinite» — an inquiry into the identity and existence of divine beings, divine activity in history and nature, the purpose and destiny of human life as these are revealed by a being called «God» to others called «persons.»

In this sense marriage, family, sexuality is something inscribed into our identity as human beings and not just a set of social conventions.

We must ensure that our Catholic schools teach Catholic doctrine, and uphold Catholic values — including the values that might clash with current trends in British society: marriage as the lifelong union of a man and a woman, the need for human life to be cherished from conception to natural death, the truth about our sexual identity as male or female.

If one considers, however briefly, what conditions will make possible the flowering in the human heart of this new universal love, so often vainly dreamed of but now at last leaving the realm of the utopian and declaring itself as both possible and necessary, one notices this: that if men on earth, all over the earth, are ever to love one another it is not enough for them to recognize in one another the elements of a single something; they must also, by developing a «planetary» consciousness, become aware of the fact that without loss of their individual identities they are becoming a single somebody.

«23 It is basic to human experience as such, to one's sense of identity.

When talking about the identity of Jesus as God (before sin and the Cross) it is important to have a much bigger emphasis on the fact of the true human nature of Christ.

A little knowledge of philosophy is also of help, particularly as Descartes» theories are presented as throwing doubt on the nature of human identity.

In this view, God has placed all human beings in particular structures of life such as nationality, race, sexual identity, family, work, or government that in some form or other are simply givens of creaturely existence.

If it is true, as Holloway argues, that the very foundations of matter and the identity of human nature are aligned upon the coming of the Word made flesh, then a society which is uncertain about the existence of God and whether Man has any meaning or purpose must be subject to crisis, alienation and chaos even more inevitably than CiV is able to show.

Upon careful analysis, at least ten such points become apparent: (1) Blake alone among Christian artists has created a whole mythology; (2) he was the first to discover the final loss of paradise, the first to acknowledge that innocence has been wholly swallowed up by experience; (3) no other Christian artist or seer has so fully directed his vision to history and experience; (4) to this day his is the only Christian vision that has openly or consistently accepted a totally fallen time and space as the paradoxical presence of eternity; (5) he stands alone among Christian artists in identifying the actual passion of sex as the most immediate epiphany of either a demonic or a redemptive «Energy,» just as he is the only Christian visionary who has envisioned the universal role of the female as both a redemptive and a destructive power; (6) his is the only Christian vision of the total kenotic movement of God or the Godhead; (7) he was the first Christian «atheist,» the first to unveil God as Satan; (8) he is the most Christocentric of Christian seers and artists; (9) only Blake has created a Christian vision of the full identity of Jesus with the individual human being (the «minute particular»); and (10) as the sole creator of a post-biblical Christian apocalypse, he has given Christendom its only vision of a total cosmic reversal of history.

Do we need a more profound identity with the natural world, one that sees human and other earthly beings as members of a single community?

According to Bercier, «the highest act of man is not his exercise of reason in discerning the forms of nature» but rather his «responsibility for his own being and identity as it is authoritatively addressed to him by the Logos»; in other words, man's special dispensation of reason is for the sake of directing human nature towards «its most perfect end in man's own right self - governance» versus a liberation from the yoke of that nature.

Yet, says Moltmann, in this surrender of their mutual identity as Father and Son for the sake of sinful human beings, Jesus and the Father experience a new unity with one another in the Spirit.

We provide an interpretation for (1) when we specify its domain as the set of all living human beings and let Q be the identity relation.

Consider a partial list of developments since just World War II: a broad national decline in denominational loyalty, changes in ethnic identity as hyphenated Americans enter the third and subsequent generations after immigration, the great explosion in the number of competing secular colleges and universities, the professionalization of academic disciplines with concomitant professional formation of faculty members during graduate education, the dramatic rise in the percentage of the population who seek higher education, the sharp trend toward seeing education largely in vocational and economic terms, the rise in government regulation and financing, the great increase in the complexity and cost of higher education, the development of a more litigious society, the legal end of in loco parentis, an exponential and accelerating growth in human knowledge, and so on.

Using the Deuteronomic Creed as model, Dalit theology can construct the historical Dalit consciousness which has to do with their roots, identities and struggle for human dignity and «for the right to live as free people created in the image of God.»

«All discussions about human sexuality need to be handled with care, as they speak into deep areas of our humanity and identity,» says Steve Clifford, general director of the Evangelical Alliance.

But it depends upon their giving up both their uncritical acceptance of the present ideology of modernization identifying it with Christianity and any revival of primalism in a militant and fundamentalist way in the name of their self - identity, and evaluating both modernity and tradition in the light of Christian personalism i.e. the idea of human beings as persons in community, and all natural and social functions as sacramental means of communion in the purpose of God.

From Hart, we ask whether he does mean by his arguments that particular animals will return to life, perhaps insofar as they are integrally connected to the identity of particular humans.

It is indeed an important truth that at the core of our identity as human beings we experience a spiritual intentionality that defies reduction to the level of material causality.

Defenders of the technique argue that these concerns do not apply to modifications of mitochondrial DNA, described as an insignificant part of the human genome that does not affect a person's identity.

So it might seem to me that my Buddhist interlocutor has crazed views about impermanence, the transience of all things, and the absence of any enduring principle that constitutes the identity of human persons; while I have more sensible metaphysical views that require a substance - based ontology and a theory as to what constitutes human persons that permits them to endure through time.

But if what I have said regarding asymmetrical relations and human identity is correct, the primary moral question becomes: When does an individual human life become as valuable as the life of an animal?

Human loving in its personal aspect might be seen as the first of a series of concentric circles, whose point of departure (so to say) is the self in its personal identity.

The gender ideology process treats motherhood and human spousal / heterosexual identity as social constructions or stereotypes that must be deconstructed to grant each individual an equal access to «free choice».

We need a vision whereby the very identity of Christ, in his human and divine natures, as the physical and spiritual centre and fulfilment of creation, is the basis of his active redemption of us since sin.

What we can safely say as a phenomenological fact, however, is that we human beings do not find our place, our fulfilment and our identity in the organic environment around us, as the animals do.

The risen Jesus claims to have received «all authority in heaven and on earth,» thereby intimating the fulfillment of Daniel 7:33 — 14 and the confirmation of his identity in resurrection as the bar nasha or the New Human Being.

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 visioAs 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 visioas pure and perfect spirit, is the mirror image of our spiritual perfection, now and unto the beatific vision.

In my Luther the familiar theological topics make an appearance: justification by grace through faith (which is linked with one of his favorite images, that of a «joyful exchange» of identities with Christ); the forgiveness of sins; the authority of the Word; the human as «sinner and at the same time justified.»

But, as Christians, we must not elevate the distinction of national, ethnic or cultural identity over our higher identities as disciples of Christ and as human beings, both of which expand our most important communities far beyond the borders of the United States.

Yet we can not remain there because (as I have urged) our specific human identity is largely dependent upon where we are, with another and with others and in genuine rapport with the human world as a whole.

The Incarnate Word is present as having become universally and immanently one with all cosmic and human energy and life, and this entire dialectically evolving process of energy and life is gradually moving forward beyond all past and present forms to a Final Totality or coincidence of opposites that will be in its ultimate condition a perfect identity of oneness.

The right to be human thus also implies the liberty to be religiously different, and thus difference is inscribed in these religious identities — even as they purport to emanate from the One Supreme being.

Once again, the «order» of human personal identity is seen as particularly important.

Without recourse to an immutable reality impervious to biological aberration, the progressive can not defend the will as any more reliable an indicator of gender identity than the rest of the fallible human body to which it belongs.

We emphasize the church's life of worship, in which human identity is elevated as persons find communion with others and God.

4) Thou shall treat all humans as equals, regardless of race, gender, age, creed, identity, orientation, physical ability, or status.

Insofar as there is an identity or connection between survival and human welfare, we are dealing with a valid moral principle.

That is, will the faith - communities while keeping their separate identities be prepared in the present historical situation of pluralism, to interact with each other bringing their respective religious and / or ideological insights on the conception of the human so as to build something of a consensus of cultural and moral values on which to build a single larger secular community?

Over a series of articles, we will approach this question of human identity and dignity: exploring the history of the term «person» up to its eventual definition by St. Boëthius; investigating the deepening of understanding given the definition by St. Thomas Aquinas; and overviewing contemporary understanding as found in the writings of Karol Wojtyła (St. John Paul II).

If he is to be described at all, the dynamic quality of his existence must be recognized and grasped, even if it is also the fact that through all the changes there are persistent qualities which preserve his identity as human.

This mode of consciousness is «present as a kind of feeling for life, in man's pre-scientific consciousness and has as such impressed itself on modern man's everyday experience of life».1 As a result «man's consciousness of his own identity has become weaker and more damaged in the course of human progresas a kind of feeling for life, in man's pre-scientific consciousness and has as such impressed itself on modern man's everyday experience of life».1 As a result «man's consciousness of his own identity has become weaker and more damaged in the course of human progresas such impressed itself on modern man's everyday experience of life».1 As a result «man's consciousness of his own identity has become weaker and more damaged in the course of human progresAs a result «man's consciousness of his own identity has become weaker and more damaged in the course of human progress.

As per the discussion about children born with ambiguous genitalia, the evidence seems to suggest that human sexuality — one's sex, identity, and orientation — need to be understood as three separate spectrums and not as rigid one - or - the - other binary realitieAs per the discussion about children born with ambiguous genitalia, the evidence seems to suggest that human sexuality — one's sex, identity, and orientation — need to be understood as three separate spectrums and not as rigid one - or - the - other binary realitieas three separate spectrums and not as rigid one - or - the - other binary realitieas rigid one - or - the - other binary realities.

This is another portentous marker of human identity: the human subject as conscious agent.

It should not be thought that «Christian identity» is just another way of naming a postulated essence of «faith» or «religiousness as such» or «reason» or «human nature.»