Sentences with phrase «human personality which»

The best example of the monarchic society seems to be the case of the human personality which controls (albeit only partially) its own bodily cells.

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

The suggestion may point us to a clue about certain traits in human personality which are necessary conditions of creativity.

Not exact matches

In human society this aspiration is expressed by a desire to find significances and uses for things which otherwise have none, assigning meaning to things by virtue of their affinity to other things or personalities available in the natural world.

This unique contact with the new human being developing within her gives rise to an attitude toward human beings: not only toward her own child, but every human being, which profoundly marks the personality of the woman.

Now, the family is the one social group, so far developed in human history, in which each personality is of essential value.

So abstract and general a statement, however, not only oversimplifies the long and complicated process it endeavors to describe but, in particular, neglects the natural human opposition which so high an estimate of personality encountered — the endless doubts, cynicisms, and denials with which this emerging estimate of man's value was inevitably met.

The other side of human nature, which in this life is inseparably linked with the body but without being identical with it, is variously called spirit, mind, consciousness, ego, psyche, soul, or personality.

Alcoholics with schizoid type personalities often are unable to feel comfortable with the degree of human closeness which is present in an AA group.

We have learned how physical damage to the brain impairs the functioning of various parts of the body to which the nervous system connects it, and severe brain damage of a congenital nature can prevent the development of anything like a genuinely human personality altogether.

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.

The same powers of spontaneity and change, which history reflects, characterize the human personality.

The frequent presence of a «value vacuum» (Frankl) in the personality and relationship problems brought to counselors emphasizes Erich Fromm's conviction that every human being needs a «system of thought and action shared by a group which gives the individual a frame of orientation and an object of devotion.»

In addition to outlining the various stages of personality development in his theory, Sullivan also speaks about three modes of «thinking» by which human beings perceive and evaluate their experiences.

Essentially, in conceptualizing the human person, Sullivan, like Whitehead, rejects a model of personality which relies upon a «morphology of stuff» and insists on one that accentuates the dynamic theme of process.

By highlighting the importance of language in the development of personality, both Sullivan and Whitehead demonstrate not only the extent to which they had grasped this significant therapeutical insight, but how they were able to incorporate it into their dynamic view of the human person.

The word Messiah, which means literally «anointed one,» points strictly, of course, to an individual; but in the psychology of Israel with its facile and often unconscious transitions from individual to corporate personality, we are hardly wrong in allowing a broader definition to the term Messianism, in which emphasis is placed upon the redemptive function of the human entity, whether group or individual.

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.

In either case, we are preventing the coming together of the synthesis which constitutes true human personality.

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 whole.

«I think the Indian personality is a very fine balance between the aggressive component of human endeavour and the more feminine, soft and cultured conception which tends to integrate various dimensions rather than push along one dimension.

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.

He writes, Jesus «is that One in whom God actualized in a living human personality the potential God - man relationship which is the divinely intended truth about every man....

Without imagination there is no self - transcendence, but it is far from being a self - justifying exercise of the human personality unless harnessed to the realm from which it begins its airy journeys into the beyond.

Civil religion — or, stated from one perspective, that liturgy which gives form to the parochial gods of nationalism and capitalism — is a profound threat to the human personality, Harrington believes.

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.

Those who know the effects on human personality of the tragic overcrowding which goes with poverty and poor housing continually remind us that this means children grow up «without privacy.»

Human beings, who are the unification of physical matter and spiritual mind in one personality, are at the top of this cosmic pyramid in which we, uniquely, and primarily in our spiritual souls, are made in the image and likeness of God.

In that sense, then, God may properly be called «personal» — provided of course, that we are constantly on guard against restricting the sense of these «personal» elements in him to the merely human level on which we ourselves know personality.

Yet even today, when the Faith of Christ is decayed among the nations, and when Christianity seems to belie the promises of Christ, and to be passing into the dead world of human religions, one more among many, even today, whatever individual values we hold sacred, whatever sanctity we claim for the personality of man, whatever freedoms, above the rut of biological materialism, we try to salvage from the ruins of a culture, all these are the droplets which remain within that chalice of the Christian Faith dashed down by the nation.

Given His onto - logical primacy, in his uncreated Personality and his created body and soul, it would be il - logical, in the deepest sense of the term (i.e. contrary to the Logos), if the conception of the Creator's human nature were subject to that creaturely power of co-creation by which new creatures are brought into being, for this is a fundamental aspect of human procreation.

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.

We have a highly developed apparatus for thinking about and dealing with the individual and the State, but we lack adequate concepts and even words for a legal - political approach to those intermediate institutions within which the personalities of men, women, and children are formed, and upon which human beings depend for support and self - realization.

And yet the actual situation of human existence is one in which the self is not really free, one in which people often do not have a clear sense of who they are, and one in which true personality is lost in various forms of enslavement to convention or mass - mindedness.

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.

He worships because he must; there is some drive in human personality that forces him to go out of himself in adoration of that which is other than himself.

The more realistic biblical perspective on human nature makes it possible to realize that a marriage may not be a union in which personalities are well balanced.

By this he indicates his respectful, indeed reverential, attitude towards his future wife; and the use of the words «with my body» suggests an even deeper truth, with which we shall be concerned presently — namely, that it is with the totality of human personality, including the body itself, that the act of worship is offered.

God needs the vessel by which He can say of human nature, not human personality, mine and not «another», for the Eternal Word is already «Me», a Person.

I am inclined to think that Christians tended to be misled by the anthropomorphic ideas of God with which, quite rightly up to a point, they often operated; and that they found it unnecessarily difficult to think of salvation being effected by the personal Spirit of God reaching out to men in judgment, mercy, forgiveness and love through the medium of a human personality.

«He is to serve his community, and human society at large, in any and every way by which his personality may be brought to bear.

I believe in this system because I am convinced it is necessary to the psychological dimensions of human life, to the levels of personality from which human motivation finally springs.

Whatever else it may be, religion is a means of personal adjustment and self - fulfillment which has creative or destructive effects on human personality.

For now, my only point is that there does not seem to be any passage in the Bible which defends the doctrine of Inspiration as it was taught to me: that the Holy Spirit guided human authors to compose and record through their personalities God's selected message without error in the words of the original documents.

In Christianity the primary symbol through which the ultimate meaning of the universe becomes transparent to the believer is a human personality, the man Jesus of Nazareth.

He says: «[The] unique contact with the new human being developing within her gives rise to an attitude towards human beings — not only towards her own child, but every human being — which profoundly marks the woman's personality.

Katz has identified four major functions served by attitudes within the human personality: (1) the utilitarian function, by which certain attitudes enable maximization of rewards and avoidance of pain in adjusting to one's environment; (2) the ego - defensive function, by which specific attitudes protect the ego; (3) the value - expressive function, by which particular attitudes provide satisfaction from personal values and self - concept; and (4) the knowledge function, by which certain attitudes satisfy the need to structure and understand one's universe.

From this we learn that the beatific vision does not cancel out our personality or God's, but rather gives us the measure by which we may understand all human possibility, and it places sociability at the heart of divine union, It is a profoundly ecclesial vision.

It was knowledge of the historical Jesus, the reassurance of this human historical personality within the gospel story, which constrained men to say «Jesus is Lord.»