Sentences with phrase «human subjects with»

There's no question as to what the preference of this lot is... Photographer Andréanne Lupien celebrates cat people in her photo series, Crazy Cat Lovers, which portrays human subjects with multiple feline companions.

In a study on human subjects with mild type - 2 diabetes, consumption of fenugreek extract for two months decreased the blood sugar levels and were less insulin resistant than the placebo group.

Several studies in human subjects with AD have shown that elevated ketones do lead to improved cognition.

However, she notes, «as we are still in early stages, more research is needed, especially in human subjects with regards to gender, age and body composition.

A Phase 1/2 trial to assess safety, tolerability, and efficacy of the product in human subjects with diabetes, called STEP ONE, or Safety, Tolerability, and Efficacy of VC - 01 Combination Product in Type 1, was launched in September 2014, and the first implant was announced in October 2014.

The three - year study conducted by McLean researchers points to specific neuroanatomical changes in human subjects with these illnesses, and specifically to neurons that regulate anxiety and stress response, according to Harry Pantazopoulos, PhD, assistant neuroscientist at McLean's Translational Neuroscience Laboratory and instructor in psychiatry at Harvard Medical School.

For Mansfield, his postdoctoral work on nuclear magnetic resonance spectroscopy in doped metals gradually transitioned into scanning his first live human subject with the newly invented MRI technique.

Not exact matches

Take a much - trumpeted 2014 study out of MIT, in which research subjects underwent work trials with both human and robots in charge and found they preferred being managed by the machines.

Human life and Earth are simply a minute part of this chaotic, stochastic, expanding, shrinking process disappearing in five billion years with the burn out of the Sun and maybe returning in another five billion years with different life forms but still subject to the v - agaries of its local star.

ian... not sure which part you wanted me to reply on, but I will take issue with yr point about homosexuality being a threat to human existence.I'm no expert on the subject, but I think we cd safely assume that the phenomena has been with us since our ancestors came out of the trees... we're now over six billion and growing at an alarming rate.Not sure where you might find the data on this supposed threat to going forth and multiplying.BTW, I have read that homosexual behaviour is observable in the animal kingdom, but I wd need to do some work to reference a credible study.

Despite Heidegger's urgent insistence to the contrary, Mason seems actively determined to identify Dasein with the epistemological subject, which is to say with the human individual in the subjectivity of his «me, here, now.»

Granting that inequalities of potential exist in human individuals, these inequalities are too slight and too subject to change (i.e., neither extreme nor enduring) to conclude that the maximal happiness of one group is coincident with the maximal importance of the rest.

Douglas - Fairhurst doesn't try to «explain» Carroll according to some fashionable theory; rather, he illuminates his subject, leaving us with a sense of the man's essential strangeness (which is, after all, the strangeness of any human life closely observed).

It is customary and even ethically mandatory that experimentation that carries with it a substantial degree of risk to human subjects first be tested in an animal laboratory or, at the very least, on a computer model.

Human life and Earth are simply a minute part of this cha - otic, sto - cha - stic, expanding, shrinking process disappearing in five billion years with the burn out of the Sun and maybe returning in another five billion years with different life forms but still subject to the va - ga - ries of its local star.

The Resurrection made it possible to look back upon that human life with fresh insight, so that in later years St. John could write a Gospel in which, though the subject is still the events which took place in Galilee and Jerusalem, the deeds and words of Jesus are reinterpreted in the full light of his risen glory.

After drawing out how the encyclical applies this to various social, economic and ecological issues he highlighted, concerning «the problem of technology», that «this is the first time an encyclical deals with the subject in such an organic manner -LSB-...] The exclusively technical mentality [and ideology] in fact, reduces all to pure doing... [True human development] requires a new perspective upon man that only the God who is truth and love can provide.»

actually you do nt have to prove the many deities or Gods that they really exist, because they really had existed in their times, They are part of the evolutionary process for us humans to transcend to higher consciousness.To simplify the analogy, when we were young and we are in the lower grade school, we were taught simple subjects not advance literatures but simple stories even mythicals, The same with religion, thousands of years ago when there was no science yet, primitive people had a religion, of course man made faiths to conform with their state of mind or intellect.But later atfter thousands of years we evolve into a more educated people and so new concept of God again was presented to them, another man made concept, and this go on and on, until a few thiousand years ago.monotheism, Judaism, christianity, islam, buddhism, etc also evolved, But with the accelerated evolution, these faith again is threatend with obsolesencs because of of scientific developments and education.In panthroteistic faith, the future religion needs to conform to evolutionary process, This proves that God is always there guiding the change.And it his will that made this a reality in history since the begining of the universe 13 billion years ago, and this will continue to exist until He will completely fulfill His will to infinity, Thats PANTHROTHEISM, the futue, man made religion under His guidance through scientifiic evoluition after the Bi Bang

Professors can think (and presumably teach) whatever they wish, but experimentation with human subjects, for instance, is something which must be — and is — controlled.

Recognizing that the concerns of animal rightists pertain for the most part to animals subjected to human captivity, Birch and Cobb demonstrate that these concerns can be combined with those of the land ethicist into a single environmental ethic.

Recombinant DNA research can be encouraged by the church as one more way to acquire information about and to work with our world, but it must also be subject to some form of regulation, as must every other human enterprise.

It is obvious that if the Bible is handled as a merely human document, then its claims may be accepted or rejected, its teachings may be in agreement or disagreement with each other, its subject may or may not be found relevant to our belief today.

Human life and Earth are simply a minute part of this chaotic, stochastic, expanding, shrinking process disappearing in five billion years with the burn out of the Sun and maybe returning in another five billion years with different life forms but still subject to the va - garies of its local star.

There never was a time in History that atheists exist, only in this present stage of our intellectual developement that they deny His exisrence, but it can be easily explained that they are just part of the dialectical process of having to have two opposing arguments or forces to arrive to the truth, The opposing forces today are the theists or religious believers of all religions and the other are the atheists who denies religion, The reslultant truth in the future will be Panthrotheism, the belief that we are all one with the whole universe with God, and that we Had all to unite to prepare for human survival that will subject us humans in the future.Aided by the the enlightend consevationist, environmentalists, humanists and all of the concerned activists, we will develop a kind of universal harmony and awareness that we are all guided towards love and concern for all of our specie.The great concern of the whole conscious and caring world to the natural disaster in the Phillipines,, the most theist country now is a positive sign towards this religious direction.Panthrotheism means we will be One with God.

What this all comes down to, then, in respect to the main subject of the present book, is that all existence, and particularly for our purposes human existence, stands continually in a genuine relationship with God.

The Bible reflects, with an astonishing realism, the existence of man as a creature living in the realm of time and space, and subject to change and development; and this makes it curiously relevant to human life, in its complexity, as we have to live it.

Starting with Socrates, ancient philosophers in the Platonic - Aristotelian tradition contended that the human being is best understood as the subject of wonder.

His machine is just as much an abstraction as he claims the materialists» matter is: an arbitrary, idealized device with absolutely identical interchangeable parts, with no history and no determinate future, completely subject to adjustment and transformation by its human inventors and users.

On the other hand, every propositional formulation of the truth that is disclosed, even that through which we come to the meeting with God in Christ, is subject to human error and must be tested against the revelation itself.

It could be said that almost all of human nature is here, yet the writer tackles her subject with charity, attempting to be fair to everybody, while being honest about the problems.

The subject matter is defined as religion, a feature of human reality that does not necessarily have any close connection with thinking at all.

As Sen points out, at the very beginning of The Nicomachean Ethics Aristotle relates the subject of economics to human ends, referring to its concern with wealth.

A major part of the problem is that though Immanuel Kant wrote about dignity in the 18th century and the word was in use even earlier, strong efforts to elucidate and work with it have not been made (as have been made for, say, the notion of human rights, the subject of innumerable books, essays and court cases).

For example, the Dutch painter Joseph Isräels (Frugal Meal, 1876) attempted to show that the most mundane acts of human experience conveyed the presence of the divine with far more poignancy than the traditional subjects of cross and cathedral.

Such forms of expression are subject to great variety in the course of history, for they are the product of the fertile human imagination, and their popularity depends upon the prevailing mood of an age, and upon the capacity of their symbolism to communicate with the «ring of truth».

For as regards infra - human living things, even on the suppositions already mentioned, the question is probably still open, or has not yet been sufficiently subjected to examination, whether the living substantial formal principle of what in the metaphysical sense would be a real species (biological category, etc.), is multiplied with the individuals of the species (biological group, etc.), or is one and the same principle which, unfolding its formative power at various material points in space and time, manifests itself more than once in space and time.

Men who live with faith in the God of love continue to live in this world with its evil, and with this human freedom subject to every temptation.

The discoveries of Copernicus and the atomic theory are instances of this, and so was romanticism, with its discovery that the human subject is richer and more complex than enlightenment or idealism had allowed, and nationalism, with its new realization of the importance of history and the tradition of peoples.

That God's love, manifest in diverse ways throughout the duration of the universe, might come to a full and unsurpassable self - expression in an individual human being who lived and died in the Middle East almost two thousand years ago does not seem incongruous with what we now understand about the nature of an evolving universe, especially if we regard religion as a phenomenon emergent from the universe rather than just something done on the earth by cosmically homeless human subjects.

If God was truly incarnate in Jesus, then it was not God's humanity abstracted from God's divinity that was subject to development in fellowship with human beings.

The lack of attention by deep ecologists to the relations of human beings to individual nonhuman subjects is connected with their distaste for ethics as usually understood.

Either human beings are made subject to the State or they are typically cast as «individuals» — with little meaningful or intrinsic relationship to each other or any agreed notion on what it means to be a human being.

Only so can the priest challenge more intimately, and love with a depth not subject to the veto of family jealousies those who, to speak in an analogy with Christ, are born through baptism «not out of human stock, or urge of the flesh, or will of man, but of God himself».

He explains this otherness of the universe: Cosmology, in contradistinction to astronomy and astrophysics, is rather a «universology» that deals with a single, unique totality of all, which not only can not be treated as an object and hence subjected to experimentation, but also can not be made devoid of the delimiters of human insight (p. 182).

Since every creature, not only humans, is a subject with intrinsic value, this leads to an ethic of high responsibility of caring for the world.

Moreover, historical processes deal with the impenetrability and the depths of the human being and are thus even more susceptible to the influence of the perceiving subject than are natural events.

But since human beings usually deal with symbols (i.e., signs that already bear the imprints of prior interpretations), empirical observations become more or less complete instances of symbolizings that are inherently subject to reinterpretations.

Newbigin's contention, with which I wholeheartedly agree, is that «a standpoint outside the real human situation of knowing subjects» is not available to us, and consequently Christianity is always received and transmitted within existing particular structures of life and thought, as is also the case with the tradition of scientific rationality.

All natural entities are seen as subjects with some degree of self - determination or freedom and with some degree of sentience or feeling, though the meaning of these words is very different at the level of the human as compared to that of a DNA molecule or an electron.

Human life, good and bad, and Earth are simply a minute part of this cha - otic, sto - cha - stic, expanding, shrinking process disappearing in five billion years with the burn out of the Sun and maybe returning in another five billion years with different life forms but still subject to the va - ga - ries of its local star.