Sentences with phrase «human organism as»

Anyone wanting to understand the human organism as climate participant had better be willing to get dirty in the social sciences.

It allows cloning for the purpose of treating created human organism as a corn crop.

Not exact matches

In the human version, scientists use an RNA guide to direct an enzyme, Cas - 9, to a specific point in any organism's DNA — where, like an eagle - eyed copy editor, the enzyme snips out an errant letter or sequence as if it were expunging a typo.

I just think that humans EVOLVED as hetero - sexual organisms, and if being omni - sexual was so much more beneficial, then we'd all be doin» it like the sea slugs do on discovery channel).

Research on a new «gene editing» technology known as CRISPR — which theoretically allows any cell or organism to have its genome altered — is advancing exponentially, with early research ongoing on human embryos created for that purpose.

And finally, an important observation is furnished by Bronislaw Malinowski, who describes the transition from ordinary human experience to religious experience and belief as a «breaking point» to which the human organism reacts in spontaneous outbursts, and in which rudimentary modes of behavior and rudimentary beliefs are engendered.15

According to this account, the human being is a single total organism with many specialized functions, amongst which are thinking and feeling (generally regarded as operations of the soul in the traditional view).

They interpreted the proposed council as an attempt to impose human organization upon a divine organism.

The preacher is a living human organism, as are the other people to whom the Word is also life and salvation.

Human beings and our artifacts are part of the environment of other organisms just as much as they are part of the environment for us.

They base their philosophy on the concept of man as an intelligent adaptive organism and regard reason as an instrument for solving problems of adjustment to the natural and human environment.

I want to say that the human organism is like the agency in that there is both the unified togetherness of experience enjoyed by the director and fragmentary bits and pieces of structure which may be at odds with, out of tune with, the agency as a whole.

The philosophy of organism of Process and Reality is an ambitious attempt to extend descriptions of human experiencing that we give with such terms as «sensation», «perception», «sensory image», and «judgment» to the experiencing of subhuman organisms.

The idea was that, just as all bodies are governed by the law of gravitation and organisms by biological laws, so the creature called man also had his law - with this great difference, that a body could not choose whether it obeyed the law of gravitation or not, but a man could choose either to obey the Law of Human Nature or to disobey it.

This type of democracy is here referred to as the democracy of desire, since the image of human nature upon which it is based is that of an intelligent organism striving single - mindedly to fulfill its desires.

Stil not evidence that those colonies of bactieria can become a complex multicelled organism such as a frog or a human.

Between these two reductive positions the social sciences may portray the person as a complex organism equipped with intellectual powers for adaptive adjustment to its environment, both natural and human.

Aristotle described human being as a layered hierarchy of informed matter, the elements fusing together under the impress of a higher - level form to compose tissues, tissues serving as the proximate matter for a yet more complex organizing form at the level of organs, and organs bound into the active, dynamic organism by the yet higher form of soul.

The building block electronic and protonic actual occasions are, in the case of human beings, swept into vastly more complex, Chinese box - like sets of containing societies within which there are social levels that can be identified with cells, others which answer to Aristotle's levels of tissues and organs, and which finally are presided over by what Whitehead refers to as the regnant nexus, a social thread of complex temporal inheritance which, Whitehead suggests, wanders from part to part of the brain, is the seat of conscious direction of the organism as a whole, and answers to what in Plato and Aristotle is called the soul.

Artist Wassily Kandinsky argues that «the psychological power of color calls forth a vibration from the soul... which can influence the entire human body as a physical organism.»

As Provine summarized the matter, «The destructive implications of evolutionary biology extend far beyond the assumptions of organized religion to a much deeper and more pervasive belief, held by the vast majority of people, that non-mechanistic organizing designs or forces are somehow responsible for the visible order of the physical universe, biological organisms, and human moral order.»

Important as was Israel's attainment in her conviction of the unity of the human personality, it must yet be freely recognized that her psychological interests did not carry into a study of the responses of the organism.

Elements of democratic ethics, such as doctrines of human rights and religious freedom, are gradually finding their way into Catholic thought.7 Since the Church is a living organism it can respond to every new cultural situation while maintaining steadfastly its own absolute authority.

Once the exceptional, but fundamentally biological, nature of the collective human complex is accepted, nothing prevents us (provided we take into account the modifications which have occurred in the dimensions in which we are working) from treating as authentic organs the diverse social organisms which have gradually evolved in the course of the history of the human race.

Moreover, as Hegel makes clear in the Phenomenology of Spirit, even within the human organism it undergoes many stages of growth before it reaches full self - consciousness as a participant in the reality of Absolute Spirit.

While it is evident to science that there is a functional «teleonomy» or machine - like purposiveness in individual organisms (for example, the fish's eye is constructed so as to enable it to see under water, the heart toward pumping blood, the human brain toward problem - solving, etc.), still there is no hard evidence that life itself, terrestrial evolution or the universe as a whole has any overarching meaning.

If you claim that as a single cell it has value of a person, then the trillions of single cell organisms you kill every day... they have less value simply because they don't have human DNA?

It seems to me less arbitrary and more logical to go along with Jennings (quoted by Agar 1943, p. 153), who wrote after years of study on the behavior of amoebae: «I am thoroughly convinced, after long study of the behavior of this organism, that if Amoeba were a large animal, so as to come within the every day experience of human beings, its behavior would at once call forth the attribution to it of states of pleasure and pain, of hunger, desire, and the like, on precisely the same basis as we attribute these things to the dog.»

Theologians like James Packer and Clark Pinnock are correct in arguing that the Bible must be read as a whole, coherent organism, for it is not only human words but also God's Word.

He emphasized the active, integrating self (rather than the frail, victimized ego); held to a «soft» (rather than a «hard») determinism; had a strong interest in future, goal - directed strivings (rather than origins); emphasized the organism as a whole centered in the self (rather than a conflict view of personality); regarded the striving for worth and power (rather than sexual striving) as the central dynamic in mental health and illness; emphasized the possibilities for continuing change in the later years (rather than regarding the early years as utterly decisive)(2) It is clear from these motifs in Adler's thought that his vision of human beings was positive and growth - centered.

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

Creationist «well, what about the origin of the universe, the fact that the universe obeys laws, the origins of life on this earth, the fact that the largest «gaps» in the fossil record correspond exactly with the organisms identified in the bible as being created by God, namely fish, birds, land animals and humans»

They may be regarded as precursors of human creativity, and point to the existence of unsuspected potentials in the organism which are dormant in the normal routines of existence but emerge in response to new challenges offered by the environment — a zoological analogy to Toynbee's paradigm of Challenge and Response.

In this regard, we described two types of biologically - based teleologies: (i) an external teleology, where there is a deliberate and conscious setting of goals, those that are generally found among human beings and possibly in higher animals; and (ii) an internal teleology, where there is no self - directed or conscious goal - seeking on the part of living organisms, such as in the natural selection of favorable traits among biologically adaptive species.

Anxiety in general is the response of the human organism to anything that is perceived as a threat to what one regards as essential to one's welfare or safety.

The reaction of any person who begins to leaf through this illustrated chronicle of human gestation will surely be extraordinary as well, and the book should be helpful in promoting «bonding» of all readers with all unborn babies, as it graphically documents the contention (made, for example, in this issue by William Saunders) that from zygote to embryo to fetus to birth, each human organism is nothing but human.

In collaboration with Synchrotron Oxford, the University of East Anglia and the University of California, the researchers, using a commonly - found member of human gut microbiota called Ruminococcus gnavus as a model organism identified carbohydrate binding modules with the ability to bind to mucus.

Their work has made it increasingly clear that for all the popular attention devoted to genome - sequencing projects, the epigenome is just as critical as DNA to the healthy development of organisms, humans included.

ORLANDO, Fla. — Organisms as different as plants, bacteria, yeast and humans could hold genetic swap meets and come away with fully functional genes, new research suggests.

Data published by the International Human Genome Sequencing Consortium indicate that somewhere between 113 and 223 genes present in bacteria and in the human genome are absent in well - studied organisms — such as the yeast Saccharomyces cerevisiae, the fruit fly Drosophila melanogaster and the nematode Caenorhabditis elegans — that lie in between those two evolutionary extrHuman Genome Sequencing Consortium indicate that somewhere between 113 and 223 genes present in bacteria and in the human genome are absent in well - studied organisms — such as the yeast Saccharomyces cerevisiae, the fruit fly Drosophila melanogaster and the nematode Caenorhabditis elegans — that lie in between those two evolutionary extrhuman genome are absent in well - studied organisms — such as the yeast Saccharomyces cerevisiae, the fruit fly Drosophila melanogaster and the nematode Caenorhabditis elegans — that lie in between those two evolutionary extremes.

That natural microbes are better than human mop - up efforts may come as a surprise, considering that for decades, genetic engineers have touted the creation of an oil - gobbling superbug — the first patent issued for a genetically modified organism was for such a hydrocarbon - chewing microbe.

The giardia organism inhabits the digestinal tract of a wide variety of domestic and wild animal species as well as humans.

The advent of the nucleus — which differentiates eukaryotes (organisms whose cells contain a true nucleus), including humans, from prokaryotes, such as bacteria — can not be satisfactorily explained solely by the gradual adaptation of prokaryotic cells until they became eukaryotic.

I think there are a number of reasons that looking at human beings as biological organisms can be unsettling.

The organism that causes toxoplasmosis is a parasite that uses cats as its primary host, but it can also infect humans and other mammals.

The resulting genetic relationships reveal clues as to when yeast was first domesticated, who the earliest beer brewers were, and how humans have shaped this organism's development.

The malaria parasite is a wily organism, shifting its life stages as it flits from human to mosquito and back again.

The finding may also guide future discoveries of meiotic drive genes in other organisms, such as crops or humans.

Such instruments allow a human to see blood cells as well as animal sperm and single - celled organisms, including the «animalcules» that Leeuwenhoek observed.

Researchers are documenting more and more examples of interbreeding influencing evolution of organisms as diverse as butterflies and humans (SN: 3/5/16, p. 18), she says.