Sentences with phrase «human relativity»

«In our human relativity, in our sensitivity, our mental projection and our mental activity, there's going to be a great change.

This tendency to look for fixed meanings, authoritative images, sacred words, divine revelation, ultimate moral norms, the truth, is finally the expression of our own insecurity with human relativity and a symbol of our desperate need for security.

It asks whether we are not confined to the circle of human relativity which dictates that all our claims be prefaced with the qualification, «in relation to human measure.»

The only sure way in which we can transcend our human relativities is by obedience to the absolute and eternal God.

Not exact matches

While this relativity can be interpreted to mean that values are wholly defined by the circumstances of culture and are merely expressions of cultural exigencies, the insistent pressures of the human conscience, oftentimes in contradiction to accepted cultural norms, render this interpretation doubtful.

Now, one might respond that the law here is different because it concerns an offensive thing to God — and is therefore not subject to the relativity of human values.

But the theory of divine relativity assumes a finer and deeper knowledge of reality than that evidenced by human knowing with its dependence upon sense experience and abstract universals.

However much we recognize a profound ontological difference between elements of the world, including a fundamental difference between ourselves, many philosophers of religion want to say that God knows and empathizes with human experience in a way similar to divine relativity for several reasons: omniscience, a resolution to theodicy, and ontological unity.

As seen through the lens of divine relativity, the type of knowing postulated of divinity is infinitely stronger than the kind of knowing possible for human beings.

Tillich briefly discusses the idea of divine relativity as God's participation in human experience.

The actualities and relationships which constitute human experience are felt in a context of relativity which is ultimately rooted in physical relationships.

He seems to me to argue that (1) human love involves relativity to its object and (2) all organisms are relative to other individuals and (3) therefore, all organisms can be said to love (see, e.g., CSPM 53 - 56).

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.

Hartshorne connects the ideas of relative and absolute in the act of knowing: «Unrestricted or literal relativity; so far from being the mere de facto character of our inferior human knowledge, is rather the precise ideal of knowledge in its most absolute meaning» (DR 10).

Aside from the fact that the principle of relativity entails no such conclusions, it should also be observed that Kraus's position here entails a strange conflation of divine and human subjectivities.

What, then, must we hold before us as we deal with the relativities of human existence in which some compromise seems inevitable?

The symbol of God, Kaufman maintains, points with particular effectiveness at once to the ultimate mystery and to the relativity of all human expressions of that mystery.

J.B.S. Haldane pointed out in The Philosophy of Humanism (1922) that Einstein's theory of relativity is a scientific and exact illustration of a much wider principle: all our knowledge is relative to the human mind that produced it.

In other words, we humans are subject to cultural relativity.

«Only in Self - Relative Act can there be Self - Reflexive Terms which are Necessary and Subsistent Relativities, which are best named as «Persons» in human language, and which again are much better reflected than in the language of technical theology by the titles of «the Father, the Son, and the Holy Spirit.»

What seems important is the distinction of the Church from the realm and rule of God; the recognition of the primacy and independence of the divine reality which can and does act without, beyond and often despite the Church; and the acceptance of the relativity yet indispensability of the Church in human relations to that reality.

Chapter 6 has drawn extensively from some lectures published as Relativity: the Key to Human Understanding.

To the fundamentalist, the Bible is the one point where the relativity of human existence is broken since the Bible provides immediate access to God.

Chastened by our new awareness of the historicity, relativity, and linguistic constraints that shape all modes of human experience and consciousness, we may nonetheless attempt here to demonstrate that there already exists, even in the consciousness of skeptics and critics of revelation, a natural and ineradicable experience of the fact that reality at its core has the character of consistency and «fidelity» that emerges explicitly in the self - revelation of a promising God.

They take it for granted that, for example, social justice is an intrinsic dimension of the gospel, that merely juridical or legalistic interpretations of God's relation to man and the world are inadequate, that relativity attends all human decision - making.

It exhibits the obvious relativities of human choices.

He clarified the ethical demands of a God - centered life by applying obedient love or agape to all human situations, both personal and social, and insisted this included the earthly as well as the eternal, and required our best actions amid the relativities of the present world.

The coercive power of efficient causation is necessary for actualization, provides for dependable generalizations which may guide human purpose, and furnishes a matrix of relativity in which the purpose may be expressed.

In other words, the martyria of God is subject to the relativity of all human martyria and is therefore exposed to the doubt and scorn of men.

All that the human mind can perceive is the relativity of our concept of time as such.

It perceives faith in the recognition of the relativity of all things human including one's own self, and in openness to transformation.

Only the Sceptics argued in favour of the relativity of all human opinions, especially in matters of religion.

One program, «Inside Einstein's Mind,» succeeded not only because it dealt in a convincing way with the complexities of theoretical physics, but also because it revealed a very human drama as Einstein raced to complete his general theory of relativity in 1915, even as the world seemed to be falling apart during World War I as was his marriage.

Human nature has not changed: the desire to know still moves us, even if Aristotle's understanding of physics has been swept away by gravitation, field theory, relativity and quantum mechanics.

Just like the insight that lead Einstein to the Special Theory of Relativity, viz. «all laws of Physics remain the same for all inertial observers,» one must expect all scientific results to be reproduced identically (to a certain level of precision) by independent experimenters, thereby removing instrumental, environmental and human bias.

Currently, the universe we live in obeys two seemingly incompatible laws — quantum mechanics, which governs the behavior of subatomic particles; and relativity, which describes how clumps of atoms, such as humans, stars and galaxies, behave.

Universe is an atomic vacuum, it is a cell, whose reincarnating structure is infinite, meaning that «our» Universe is not the single one, it appeared from another one, just as humans continue giving birth to their children; enclosed system of relativity, cyclic.

Mondrian has here moved on from Malevich's foundational square, yet his search for «dynamic equilibrium» similarly recognises the human hunger for the absolute and immutable, created by the relativity and mutability in things.

The combined elements create a mesmerizing effect, through which Kentridge offers an informal lesson on changing notions of time — from the celestial model in antiquity and Newton's mathematical view to Einstein's theories of relativity — and suggests the idea of time being «refused,» whether to resist the impact of colonial forces or to deny the simple truth of human mortality.

In «HOW TO ABANDON A BURNING HOUSE WITHOUT PANICKING» Patterson's process based photographs get into the relativity of memory during human experiences.

His works articulate ideas about time and space, relativity, natural forces and human experience.

Mark McFarland of Relativity explains how AI and machine learning are reducing human error with smart algorithms.