Sentences with phrase «human personality as»

Here for the first time in modern psychology, I think it is fair to say, there has appeared at least an approach to a theory of the human personality as a system, in both its cross-sectional and its temporal aspects of extension, with both cognitive and motivational emphases and couched in terms of the action frame of reference.

UDHR as well as ICESCR set out the full development of the human personality as a central aim of education.

Prayer is the intentional opening of human lives to, the alignment of human wills with, and the direction of human desiring toward, the cosmic Love that is deepest and highest in the world because it is the main thrust or drive through the world toward sharing and participation in genuine good — and hence toward the truest possible fulfillment of human personality as God wishes it to become.

This understanding of human personality as a process is taken for granted by most therapies today.

It is characteristic of the Hebrew tradition — and of Jesus» teaching — to think of human personality as a unity.

Not exact matches

As I mentioned earlier, trolls may have «Dark Tetard» personality traits, but you have to remember that they're still human.

In the 1980s, two teams of psychologists developed a model that sought to assess human beings based on five personality traits, known as the «Big Five.»

There is still no explanation for the spontaneous origin of the universe, as well as the advanced cognition of the brain (chemicals and genetics reveal general trends, but no one knows how complete thoughts are actually formed, nor emotions or personalities); creation and the human conscious, the two fundamental focuses of religion.

Now it is true that effective integration of human personality can take place under a variety of theories as to how it comes about.

As already pointed out, culture is a powerful agency in the formation of human personality.

If we view the soul as an effective social system for the procurement of intense experience, we can legitimately apply to it Whitehead's statement in «Immortality» that «the more effective social systems involve a large infusion of various soils of personalities as subordinate elements in their make - up — for example, an animal body, or a society of animals, such as human beings» (IMM 690).

There is no doubt that work, an adequate standard of living, health care, food, clothing, housing, and education are all human goods that are, as the Declaration says, «indispensable for [a person's] dignity and the free development of his personality» (Article 22).

It carried to fulfillment a long development of thought, disentangling persons from submergence in the social mass and giving to each one status, meaning, and rights of his own; it concentrated attention on the spiritual value of personality and its possibilities; it created a religion to be entered by free personal choice, regardless of race or nation; it set persons to building a social fellowship for the redemption of souls; and it proclaimed as the ultimate goal of divine creation and human hope the kingdom of God in «new heavens and a new earth, wherein dwelleth righteousness.»

Thus in dealing with the real human problems, such as the relief of suffering, the adjustment of personality, the release from fear and ignorance, the care of the physically or mentally defective or of the aged and infirm, there is nearly always a desperate shortage of living agents, and among their small number the cozily non-committed agnostic is very rarely to be found.

Along with Erich Fromm (with whom she was associated at the Berlin Psychoanalytic Institute and later in New York City) and with Adler, Rank, and Sullivan, she rejected Freud's compartmentalized conflict - centered, biologically reductionistic model of human personality in favor of an emphasis on the functioning of the self as whole in its relational context.

Rather, it is a variation of these along with the demonry of personality itself, of man's moral and rational capacities in tension with the sensitivities of spirit as a higher dimension of freedom and goodness which grasp him as a novelty of grace within his human structure, judging him, yet summoning him to that which is beyond his own human order of good.

We hold as central the dignity and sacredness of every human personality.

But that is not to say that God does not have qualities commonly associated with human personality, such as awareness, intellect and most importantly in my opinion, love, which is connected to peace, and which I see as the heart of my own spirituality.

He who thinks that the world, without any such unity of significance as constitutes an experience, would still have been or might be a real world, and who deduces this from the fact — which spiritualism accepts — that the world without a particular human personality, Mr. X is perfectly possible, must also be one who thinks that if from «himself» those qualities which make him Mr. X were to be subtracted, nothing of the nature of mind would remain — in short, he is one who does not believe that other minds are members of himself.

One may understand the personality of God as His act — it is, indeed, even permissible for the believer to believe that God became a person for love of him, because in our human mode of existence the only reciprocal relation with us that exists is a personal one.

As we have said, human endeavour, viewed in its natural» aspect, is tending towards some sort of collective personality, through which the individual will acquire in some degree the consciousness of Mankind as a wholAs we have said, human endeavour, viewed in its natural» aspect, is tending towards some sort of collective personality, through which the individual will acquire in some degree the consciousness of Mankind as a wholas a whole.

After a time, however, some Jews began to speak about resurrection of the body, which to them meant the entire human personality; they did this because it was inconceivable that Jews who suffered death as martyrs in the time of the Maccabees should be «cast as rubbish to the void,» their faithfulness to Judaism unrewarded and their bravery denied enduring value.

However, if he remains true to his Divine Will as reflected in the Law, it will not be sufficient for him to raise up religious truth in a sporadic fashion without any line of direction or fulfilment: «if God is the Environer of the soul of man, then from the very beginning of man there must be, within his personality and within the complex of human society a God - evoked and God directed line of spiritual truth, and good, and spiritual authority».

Christianity is not an economic system, but it has a faith and ideal which puts upon any system the demand that it honor rather than exploit human personality, that it operate as a technique to provide for the material well - being of all the people and not for the exploitation of the weak by the strong.

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.

Besides being explanatory models of the phenomena of life, they also provided personality figures with whom ancient man could identify in the variety of human experience, such as wonder, despair, joy, sorrow.

That is why, as Traversi says, Dostoevsky's hero - mystics are driven by their thirst for this God «into straining the boundaries of human experience, so that their ecstasy inevitably coincides with the dissolution of the personality into epileptic idiocy.»

He has strong individual motivations; human qualities such as creative imagination and personal judgment are essential, as Polanyi has pointed out.8 But only limited aspects of the scientist's personality are directly related to the work itself.

There the charisma of his personality and his skills as a therapist impressed many persons in the human potentials movement, including many younger therapists.

And as for the pre-existence of Christ, with its corollary of man's translation into a celestial realm of light, and the clothing of the human personality in heavenly robes and a spiritual body — all this is not only irrational but utterly meaningless.

To say that God is «a person» seems to imply that a human personality is being used as a mold into which the idea of God is poured.

Defining worship as «a consciously unitary response to life,» he reasons that God must be the all - inclusive wholeness of the world, who is worshiped by an integrated human personality.

At any rate, Hartshorne states that, as with a human personality, the concrete divine personality is partially new each moment, with each new divine self remembering its predecessors and anticipating vaguely its successors.55 However, he has little to say concerning how long a «moment» might be for God.

Occasionally, Hartshorne even speaks of a «besouled body,» but by such language he means only the probability of certain modes of action and experience that embody a given personality's characteristic traits.11 Consequently, he suggests that, when a person's body goes into a deep, dreamless sleep, the soul loses its actuality, only to regain it when the person awakens.12 Understandably, therefore, he disregards as inapplicable to his own view Gilbert Ryle's well - known caricature of Cartesian anthropological dualism as «the dogma of the Ghost in the Machine» — especially since Hartshorne denies that the human body is a «machine» in any materialistic, mechanical sense.13

It actually has to do with how we view humanity — do we see it as a bunch of individuals, or do we see a connection between all humans and understand things in a more - collective sense, a collective «personality» if you will (c.f. Jung's Collective Unconscious)?

And we've got a filicidal personality who purposely chooses to kill his / her own child, ostensibly as the propitiation for what human beings (whom God created in the first place, mind you) do as a result of being human.

The lesser kinds of reverence have been noted only in order that we may be quite clear that even in Catholic circles the term worship is applied normally to God and none other, although it is important that we understand that by association with God and His presence and work, creatures are seen in the Christian tradition as worthy of something even more remarkable than the respect for personality of which democracy has spoken — they are worthy of reverence which is religious in quality, reverence about which there is a mystery, just as in human personality itself there is a deep mystery by reason of its being grounded in the mystery of God.

This popular notion is the ancient Greek idea that in the moment of inspiration the human personality was put into a kind of cold storage; or, to use the Greeks» own example, the person became as a flute, passively ready to play whatever was breathed into it.

The truth of mythology would still hold good despite all the changes in culture and philosophy, just as the human personality remains the same despite all the changes and chances of human life.

God has actually abolished our life in the sin through baptism, but he has not abolished us (as personality with full human dignity), of course.

The fulfillment of personality is thus a form of communion, whether it be with the God a man worships; or with nature under some aspect; or through intimate communication with ideal things, the inexhaustible quality of beauty or truth that pervades the universe; or with some cause that calls into action all one's powers; or even with things of lesser significance so long as they satisfy the human craving for union.

As C. N. Cochrane says in his Christianity and Classical Culture, the Christian faith discovered a depth in human personality which classical culture had not envisaged.10

As God is the Environer of the soul of man, then from the beginning of man there must be, within his personality and within the complex of human society, a God - evoked and God - directed line of spiritual truth, goodness and spiritual authority, with the fullness of development within it.

Vast numbers of people think that the fact of a relatively settled order of nature, along with the scientific interpretation of change and the description of the inner dynamics of human personality (and much else as well), has ruled out once and for all genuine novelty and made change nothing more than the reshuffling of bits of matter - in - motion.

Similarly, as human evolution leads toward human personality and this process must be within and dependent upon an environing universe, there must be something correlative to it, something capable of assimilation by it within the environment....

The prophetic personalities in human history who have been gifted with dreams of a better society have usually regarded these visions as revelations of the righteousness of God.

My concern is to show that in each of the several topics to be considered — Christianity as an organic whole; the fact of evil known to every one of us; the meaning of human personality in itself, in its familial, and in its social aspects; and the religious community — becoming and belonging must be taken with utmost seriousness.

A culture having profound respect for human personality will pursue technology, not as an end in itself but as a means of serving the genuine needs of men.

Certainly in this context the family is always to be regarded as a means for the enhancing and not the restricting of human personality - in - relationship.

Personality is sacred not only in the human object of the serviceable deed but in the doer of it also, and he is to love his neighbor even as he loves himself.