Sentences with phrase «human nature finds»

A new paper published in the journal Human Nature finds that transgendered men were often seen as an asset in some societies.

Calvin understood that doubt was a part of the faith experience, because human nature itself finds ideas about God and His goodness so outside of what we can understand: «For unbelief is so deeply rooted in our hearts, and we are so inclined to it, that not without hard struggle is each one able to persuade himself of what all confess with the mouth: namely, that God is faithful.»

Far be it from me to improve upon Pascal (or Trueman), but a robust understanding of human nature finds entertainment to be more than «legitimate.»

Trouble is, human nature finds that people simply don't give up a drug, they transfer to another one.

Not exact matches

When things go wrong, it is human nature to want to find someone to blame.

Recent findings from the Massachusetts Institute of Technology (MIT) suggest it's human nature — even from a young age — to favor an engaging conversation over a one - sided one.

And human nature predicts we will always find new reasons to rue our jobs.

Regardless of such sage advice being repeated over and over again, generation after generation, there is something in human nature that makes people want to feel like they have somehow found a silver bullet.

The modern project of controlling nature is founded on the belief that technological innovation improves the human condition and should be encouraged rather than controlled.

The darker meditations about the interaction of human nature and democracy we find in Tocqueville and The Federalist, rooted in some ways in the perennial concerns about republican government voiced so powerfully in book VIII of Plato's Republic or in Shakespeare's tragedy of Coriolanus, these are what we need to attend to.

Unfortunately, humans seem to forget this fact when we find ourselves turning to nature to guide us through difficult choices, such as arguments about whether life begins at conception, or over the proper structure of the family.

Here's the penultimate paragraph: Unfortunately, humans seem to forget this fact when we find ourselves turning to nature to guide us through difficult choices, such as arguments about whether life begins at....

Human nature being what it is, ample support could be found in either camp for the most negative interpretations.

This teaching is founded upon the nature of the human person and of sex.

To put it another way, it is the person, not the self, whose nature is inextricably bound up in the web of obligations and duties that characterize our actual lives in history, in human society — child, parent, sibling, spouse, associate, friend, and citizen — the positions in which we find ourselves functioning both as agents and acted - upon.

We found some interesting comments on the nature of human beings and history in Whitehead, and there were obvious anthropological implications of his theology and his cosmology.

Browsing the new arrivals shelf at your local theological library, you're now as likely to find titles by the Catholic dogmatician Matthew Levering, the Orthodox historical theologian Paul Gavrilyuk, and the Reformed theologian Kevin Vanhoozer on why we need to continue to speak, with the early Church, of God's inability to suffer — and of God's voluntary assumption of our human nature, in Jesus Christ, in order to share, and thereby overcome, our suffering — as you are to find another volume on God's suffering in the divine nature itself.

Even if all parties were to agree that American republicanism is not classically liberal, or that classical liberalism really is ontologically indifferent, or that the laws of nature and of nature's God are the foundation of constitutional order and that these are the same thing as natural law — even if, in other words, all parties were to agree to some version of a pristine American founding harmonious in principle with the truth of God and the human being — returning to the first principles of the eighteenth century isn't much more realistic than a return to the first principles of the thirteenth.

There's plenty of your «flawed and hypocritical nature of all human beings» to be found in Christianity, and even in your God.

Research comparing human and chimpanzee genomes, published in Nature, found that there are more than 40 million differences between the two species» base pairs, which are the DNA building blocks.

One might put it in this fashion: the meaning of human nature is to be found in its ceaseless striving towards fulfillment in manhood.

Though much of today's science is applied science — the: discovery of new processes and the making of new products to satisfy human wants — it all rests on the desire to find out with certainty what can be known about the world of nature.

On the other hand, finding a unitary principle for the manifold of discreet entities, which includes human experience, is made problematic by a denial of divine relativity because the relative nature of God did at least that unify the world into an ordered and organic whole.

This perspective was captured beautifully by the English poet Thomas Hardy, who in the face of romanticism about nature said that human fulfillment could not ultimately be found among rocks and vines and trees.

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.

Nature is treated as repetitive and objective, whereas meaning is to be found only in historical events and their effects on subsequent human life.

This didacticism is redeemed from arid or smug judgmentalism by empathy, even for the destructive crusaders: «the historian as he gazes back across the centuries at their gallant story must find his admiration overcast by sorrow at the witness that it bears to the limitations of human nature.»

It is in the integrity of a full humanity, and in every range of it, that God's action is to be found — God energizes in this man, in his total and genuine personhood, not in some special part of that personhood or by replacing with deity some particular area of human nature.

Faith presupposes a context of certain practices and even bodily transformation» for our flesh is redeemed by Christ's own flesh» and can not be considered a general feature of human nature that finds diverse expression in all the great religious traditions.

The same spirit in modernization has, along with missions of service to universal humanity making human life richer and fuller, produced also a good deal of power - crusades for conquest which has found expression in technology being used in the service of colonialism and transnational and national economic exploitation, totalitarian statism and destruction of nature.

The creation images found in the parables of Jesus concern the role of nature in an agricultural context and «engage those fundamental layers of human consciousness at which we feel our relationship with nature.

Human dignity is «to be found in the kind of life that honors and upholds the peculiar nature that is ours.»

Instead, I find increasingly within the animal rights movement and within discussions of environmental ethics (although less so there) a perspective that illustrates just how alienated from the rest of nature the human species has become.

The pathological approach has, besides its assets, also a serious liability, and that is an exaggerated emphasis on the morbid manifestations and on the lower aspects of human nature and the consequent unwarranted generalized applications of the many findings of psychopathology to the psychology of normal human beings.

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 reason sets human beings apart from all other animals, it seems that our rational nature can not be explained by evolution alone, for we do not find stages of lesser reflective selfconsciousness before the human species but evolution requires only gradual changes at a time.

Although this is not the place to discuss at greater length the nature of evil, human sin, suffering, death and the relationship between them, they must find mention here for they constitute the chief problems which continually confront man and make him question whether there is any justice or meaning to be found in life.

Both find human life and the temporal world of becoming plagued by an ultimate evil that is deeply involved with the nature of time — in particular, with the essential passage of time and the temporal dimension of the past.

The spiritual is found in the institutional nature of human communal existence; the Word becomes flesh.

It would be to do for the modern era what Aristotle succeeded in doing for an earlier age — it would be to find a way, given the modern world's understanding of nature, to do justice to human being as a part of nature so understood.

It includes that, to be sure, yet it is more extensive: it signifies this concrete human nature in which we find ourselves, with its weaknesses, limitation, brokenness.

Frustration is not new to human nature; but as life becomes more complex and the means of satisfying material desires more numerous and alluring, frustration at failure to find the deeper satisfactions increases proportionately.

Besides, to treat a civilized society as purely the same as any other type of event in nature would be to downgrade the significance of one of those things Whitehead finds most peculiar to the human species, namely, civilization.

While Paul's thought is by no means always clear, and perhaps from letter to letter not always exactly the same, it is nevertheless certain that his concept of resurrection can be clearly distinguished from that of the traditional «bodily resurrection».27 Paul does not speak in terms of the «same body» but rather in terms of a new body, whether it be a «spiritual body», 28 «the likeness of the heavenly man», 29 «a house not made by human hands, eternal and in heaven», 30 or, a «new body put on» over the old.31 In using various figures of speech to distinguish between the present body of flesh and blood and the future resurrection body, he seems to be thinking of both bodies as the externals which clothe the spirit and without which we should «find ourselves naked».32 But he freely confesses that the «earthly frame that houses us today ’33 may, like the seed, and man of dust, be destroyed, but the «heavenly habitation», which the believer longs to put on, is already waiting in the heavenly realm, for it is eternal by nature.

Right from the beginning of time, people have killed for power, wealth, etc., and a number of human nature motives which is found in all cultures.

Finally in The Christian Understanding of Human Nature (1964) I used process - thought, along with some of the insights of existentialism, the new approach to history, and some of the findings of depth psychology, to elucidate the Christian view of the meaning of manhood.

«17 Now one may find something less than the pure spirit of love here but there is also disclosed a valuable element in human nature which a Christian ethic ought to respect and enlist, not relegate to a place wholly outside the Kingdom.

12 It may well be a legitimate and well - founded thesis of the philosophy of nature (and in what follows we will confidently take it for granted) that infra - human living things are not reducible to purely material factors.

The church members find dialogue difficult because they rarely question their presuppositions about human nature or how truth is known.3 Yet, these things are similar in many ways.

The Greek term psyche (soul), which Christians naturally found themselves using in order to describe the spiritual aspect of a man, already implied the dualistic approach to human nature and introduced a concept for which there had been no verbal equivalent in the language of ancient Israel.26