Sentences with phrase «human social experience»

The human social experience centers on resolving competing pressures of harm, fairness, self - interest, and concern for others.

If the latter is the case, then an entire section of contemporary human social experience will be untouched by the reflection of the church.

Consequently, a civilized society is but one further instantiation, among a myriad of such instances, of the ultimate creativity which underlies the very process of the world — it is the realization in human social experience of the inherent principle of «creativity - one - many» at work in all things.

The factor in human social experience which Whitehead identifies as responsible for generating this correlative kind of «continuity» is routine, namely, the repetitive activity of daily social intercourse.

In the simplest terms then, human social experience is a form of togetherness in which there is a sharing of feeling, a concordance of emotion, between two or more individuals who become immanently related one to another by the very character of their mutual experience.

5Note that the term «public» is another example of Whitehead borrowing something from human social experience for metaphysical purposes, and note too how that appropriation is relevant to his use of the term «society» in this same context.

Not exact matches

Consequently, integrating their business experience into how buyers are reshaping their human experience in general as a result of the Social Age.

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Einstein and the Study of «Psycho - Pathology» If there really is such a thing as social mood that guides collective human experience, how come they don't teach it in -LSB-...]

We are social creatures and interpersonal relationships play a central part in the human experience.

-- has become the single lens through which to view social experience; the infinite potential of real human beings has been surrendered on the altar of protest.

To be specific, a human being or higher - order animal organism is an ongoing subject of experience in and through its dominant subsociety of occasions; but the coordination therewith required to sustain the flow of consciousness can only be achieved through the collaboration and coordination of millions of sub-fields of activity, subordinate layers of social order, within the organism.

So difficult is the achievement of balance in human thought and experience that one sees even the Bible moving from an original sense of social solidarity, lacking adequate recognition of individuality, to a sense of the value of the single human soul, in danger of lacking adequate consciousness of social obligation.

Usually, however, human behavior is not caused by the direct application of physical force, but is controlled by habit patterns acquired in earlier social experience.

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).

The «soft» social sciences, which includes spirituality as well as psychology and sociology, rely on the statistical evidence that has been tested in the crucible of human experience.

He responded by relating the parable of the Good Samaritan, one of my personal favorites... bear traps are hidden, and often unseen till bear or human are caught in them... the traps are deliberately placed, they don't just suddenly appear... the answer to the question was the man who had compassion on the man taken by robbers... he was a social and spiritual outcast who had compassion on someone who in normal circumstances would have hated his guts... because his doctrine and «lifestyle» were not acceptable to the religious establishment... I have had life experiences that bear this out, experiencing love and compassion from people whom today's religious establishment demonizes and looks down upon... any reading of the Good Samaritan story should be followed up by a reading of 1 Corinthians 13....

From popular interpretations of Freud (in many respects incautious and one - sided) it has come to be widely believed that sexual impulses are the central factor in human existence, that social restraints on sex are the source of unhappiness and illness, and that uninhibited sexual experience is the basis for human felicity.

Social sexuality, then, reflects the basic human need we experience as men and women for intimacy and connection.

While those images that relate to human experience in the domestic, economic and social spheres have been given prominence, Jesus» use of agricultural imageries3 and analogies derived from nature or divine action in nature have not received adequate attention.4 This too, despite divine interaction with humanity taking place in the context of the creation.

But to mistake the great range of social and economic problems experienced by human populations for problems driven or created by demographic forces is a profound error.

Are theological interpretations of the hopes implied in diverse cultures and social experiences devices for the self - perpetuation and self - glorification of these forms of life, or do they succeed in placing conflicting hopes in a transcendent perspective such that the authentically human reality is disclosed?

Such models do not create genuine pluralism; rather they perpetuate unity in conformity, meaning that the experiences of ethnic minority social groups are unacceptable when they fail to coincide with the normative criteria of human experience prescribed by the white majority social group.

Consequently, throughout their history in America Blacks have always found themselves coerced into conformity to the normative definition of human experience imposed on them by the white majority social group.

I am sorry to say this after Thomas Martin Cothran's expressed nervousness about my comparisons of Catholic social thought and the social thought of the American founders: The Americans» persistent emphasis on human sinfulness seems to me more in touch with human experience than does papal social thought since 1891.

What we can do is to discover in human experience those social, economic, political, and cultural conditions which may open the way for the life of free men under God.

And even though for Whitehead human social interrelationships are primarily instinctive (owing to the «sympathetic» nature of human experience), nonetheless it requires the repetitive occurrence of inherited social activity to establish a social order stable enough to secure the continued social interaction of individuals, and therein the endurance of society as a whole.

But «a moral discussion is inconclusive and even trivial, if it leaves out the question of its application,» as Gregory Vlastos has said.13 In order to be as specific as possible about this approach to Christian social philosophy I shall outline in arbitrary fashion five general principles which I suggest can be supported by the evidence of human experience as being necessary guides to the conditions under which the Good Society can grow.

Yet within a framework of disparate biological inheritance fixed by nature and of disparate social inheritance which is the result of both biological and human forces, the democratic ideal requires that every person be given an opportunity to experience the «abundant life» and do the work for which he is best fitted.

His aim is so to bring the Christian perspective into the concrete political and social experience of modern life that the possibility of achieving justice and brotherhood in human affairs will be increased because men are in some measure freed from the sentimental and romantic notions which can only lead to bitter disillusionment.

Force, in any of its various forms, is decidedly anti-social, for Whitehead.7 Thus rooted in human emotional and instinctive experience, human social relations are not principally rational or artificially instituted, but instead are founded on natural feelings of accommodation and mutual beneficence.

That Whitehead should have borrowed from human experience the term «society» and then employed it systematically to refer to a certain type of «derivative existent» without intending any metaphysical implication in the context of human social affairs, would have been not only careless on his part, but what is worse, fraudulent.

It is a «social event» founded on the basic need for human beings to interrelate with others of their kind within the context of a nourishing social environment; it is a «living - togetherness» constituted of individual human beings sharing a common and, to some extent, mutually satisfying form of social experience.

In this way, social cooperation among human beings brings about the cohesion, and therein the unity, required of a society by interrelating the personal experience of individuals in such a way so as to emotionally bond those individuals together.

Because the primary disposition of human experience necessarily entails this essential feature of mutual immanence, the basis of all human social relationships is, for Whitehead, likewise primarily emotive.

And out of this convergence, as I have said, there arises a very real social inheritance, produced by the synthetic recording of human experience.

Since omniscience is not a human attribute, we are all dependent on our own and the collective subjective experience of our social group for our presuppositions.

The burden of the preceding discussion is to suggest that technology, with all its problems, is not a monolithic entity whose very touch brings the death of creativity and aesthetic experience, but an integral aspect of human personal and social existence, with all the richness and ambiguity of human life itself.

Is there — anywhere in the course of human events — a key to unlock the enigma of our social and historical experience?

The evolution I love the most is the evolution of human thought to better understand these things that have been provided to us, so we can live better lives... and all true believers feel the same, though they are often limited by their own experiences in various ways — culture, education, social groups, life experiences.

What is needed today, I believe, is the radical attempt to work Out a theological pattern for Christian faith which is in the main influenced by process - philosophy, while at the same time use is made of what we have been learning from the existentialist's insistence on engagement and decision, the understanding of history as involving genuine participation and social context, and the psychologist's awareness of the depths of human emotional, conational, and rational experience.

I can totally see where this negativity towards is coming from because i have experienced some horrible ones... BUT they can be done right and in my opinion they are probably the most valuable part of human social interaction.

They point to other destructive aspects of television that have been stressed by television researchers and theorists; the privatization of experience at the expense of family and social interaction and rela - tionships; (33) the promotion of fear as the appropriate attitude to life: (34) television's cultural levelling effects which blur local, regional, and national differences and impose a distorted and primarily free - enterprise, competitive and capitalistic picture of events and their significance; (35) television's suppression of social dialogue; (36) its distorted and exploitative presentation of certain social groups: (37) the increasing alienation felt by most viewers in relation to this central means of social communication; (38) and its negative effects on the development of the full range of human potential.

Theologians also point out that, in contrast to the church's teachings on social ethics and justice, its stands on sexual morality have been governed more by absolute abstract norms than by references to the human condition and experience.

The Buddhist's sympathy with the pain of the world, the Hindu's sense of the unchanging stability of the Eternal, the Moslem's realization of international comradeship, the Confucian's appreciation of social morality, and... the sacrifices of scientific workers in the quest of truth and human welfare [and today, may we not add the Communist's concern for social justice, the humanist's insistence on the value of right self - realization of man's capacities, and the secularist's recognition of the non-religious goods in human experience?]

The second assumption is that esthetic experience belongs to man not as a human being but only as a member of a special social group.

They point to the urgent task of building an alternative view of society where all human beings live and experience as «persons - in - community, m various forms of daily social life.»

I experienced these issues not as a series of alternating commitments but as an expanding consciousness of the present human social dilemma.

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Camp Barnabas is a non-profit Christian summer camp that is «dedicated to providing life - changing experiences to individuals with special needs and chronic illnesses as well as their siblings» as well as «provides ministry and social experiences that increase spiritual knowledge, social learning, and human dignity» and «changes perspectives and redefines disability.»