Sentences with phrase «humans and nature form»

The relationship between humans and nature form the source of Gregorio Esposito's artistic work.

Not exact matches

Then there's the deluge of emails you feel guilty for not reading and responding to quickly, various forms of entertainment available and human nature itself, which tempts us to make irresponsible decisions and skews our priorities.

This only conditions a child's mind to notice these things and view them as forbidden, rather than training them for self - control through the simple acknowledgement that humans are by nature sexual beings, and that the female form is beautiful, something to be appreciated and not objectified.

Hume was a prodigy and published his system of philosophy while in his mid-twenties in the form of A Treatise of Human Nature.

In truth, the factors that motivated the successes of these horror - subgenre entries into the marketplace could be applied to another dominant form of visual entertainment focused on suspense, moodiness, thinly veiled sexual references, and the darkest side of human nature; I'm speaking, of course, of the soap opera.

The categories suited to the interpretation of nature are treated in Sein und Zeit as restrictive and devolved forms of the existentials of Dasein, and in general it is denied that nature has any Being outside of the ecstatic - horizonal disclosure space of human historicality.

In turn, in the technological West, it all undermines the important traditional emphasis upon the holistic form, human nature, natural law and the very existence of the divine designer.

In fact any form of «dualism» with regard to the constitution of human nature has frequently been sneered at as philosophically dated and theologically distasteful.

Studies of expanding non-market sectors, productive techniques that respect the well - being of those who use them, and the organization and nature of work will help create more human forms of organization.

Human beings are a part of nature, and evolved from lower forms of life, whose origins sprung from a lifeless planet some 3.6 billion or so years ago.

But as «spirit» the human soul simultaneously belongs to another realm of being, the realm of immaterial forms, and as such is contrasted with other formal principles of nature, so that its ontological status is altogether different.24

At the peak of that unfolding equation, matter is gathered into ontological unity with directly created spirit to form human nature, which exists in direct and personal relationship to God who is the Living Environment of grace and providence for every human being and for mankind as a whole.

Self - sufficient human beings, reasonable and capable of acting in their own interests, living in a «state of nature,» band together to form a government to protect their property and interests.

Nature for him (be understands too late) is mere chaos, without form and void, until given meaning by human culture: «This used to be real estate / now it's only fields and trees.»

According to Bercier, «the highest act of man is not his exercise of reason in discerning the forms of nature» but rather his «responsibility for his own being and identity as it is authoritatively addressed to him by the Logos»; in other words, man's special dispensation of reason is for the sake of directing human nature towards «its most perfect end in man's own right self - governance» versus a liberation from the yoke of that nature.

On the contrary, there are standards of right and wrong within Christian tradition concerning human sexuality, based in human nature and biblical revelation, which are acceptable to homosexual and heterosexual alike, and which can form the moral basis of public policy.

It is Whitehead's merit to have described the fundamental continuity running all through the world of nature, from its most rudimentary forms to it most complicated and highest development known to us in the mental life of human beings.

It implies that, nature and humans in its varied forms of land, water, forest and labour need to be kept under private control in order to facilitate exchange in the market.

Granted that religious forms and institutions, like other fields of human and cultural activity, are conditioned by the nature, atmosphere, and dynamics of a given society, to what extent does religion contribute to the cohesion of a social group and to the dynamics of its development and history?

Predation is part of the way nature functions and humans are indeed part of nature, but there is something wrong with the form of predation that is inherent in unbridled economic or social competition among humans.

In The Spirit and the Forms of Love Williams analyzes the meaning of love and indicates what this implies about the nature of God.104 The classical conviction that the immutable is the superior is shown to devalue human love and to conflict with the biblical conception of God's love.

Niebuhr's antipathy toward any form of inherited sin reflected his fear that it would mitigate responsibility; hence he writes: «the theory of an inherited second nature is as clearly destructive of the idea of responsibility for sin as rationalistic and dualistic theories which attribute human evil to the inertia of nature» (NDM 262).

I present urban form to my students in the long and large western humanist tradition that sees cities as communal artifacts that human animals by our nature make in order to live well (with all the teleological and virtue ethics implications of that tradition's notion of living well).

Itself a potent example of the ambiguity of human association, the congregation nevertheless dares to accept its designation as the body of Christ and the household of God, proclaiming in its acceptance the incarnate nature of its God who took on servant form.

The classic definition by the Christian philosopher Boethius, who formed a bridge between Greek philosophy and medieval Christian philosophy, is that the human being is «anindividual substance of a rational nature,» which became a standard definition.

Thomistic and Augustinian traditions at their best have maintained the balance between transcendence and immanence, Infinite and finite, nature and grace, essence and existence, form and matter, universal and particular, human freedom and divine omnipotence.1

Abolishing all the inhuman conditions of life in society, and thus humanizing the relation to the material world and nature, the human person will transcend all forms of alienation.

A middle position sees the biblical record as neither completely divine nor completely human, but as Involving both God and man; its authors conveyed profound insights into the nature Of God, but expressed this religious message in poetic form and in terms of the understanding of the world then current.

And it must be a power which can be added to the conceiving power which receives such determination and forms the human nature of new beinAnd it must be a power which can be added to the conceiving power which receives such determination and forms the human nature of new beinand forms the human nature of new beings.

The search for a concrete form of society and the church which would be better for humans and for nature, being inspired by the triune God, is a legitimate and, indeed, an important contribution by Boff to the ecumenical debate.

Politics is short - sighted, and any lasting victory for an ethical form of society requires that we nurture and develop theoretical insight into the foundations of human nature and ethics.

Both the left and the right want to find a form of discourse free from much theoretical reasoning about human nature.

This type of argument is again broadly evidentiary in nature, although it reflects not the «turn to the subject» characteristic of the appeal to individual experience, but rather a «pragmatic» or «linguistic» turn, as illustrated by Whitehead's observation that the evidence of human experience as shared by civilized intercommunication «is also diffused throughout the meanings of words and linguistic expressions» (cited in TPT 74).12 Such an appeal is an essentially historical form of argumentation.

His sees human nature as essentially good and well - meaning, as something that can be improved through the efforts of institutions like the post - Vatican II church, which have the resources to educate and form their members.

The feminine power to form human nature is, through the distinction of the sexes, separated out from the human power to determine the creation of a new human person because Christ is an uncreated person, and the foundation of all humanity.

Conversely, one who feels a strong bond with all other human beings usually has a sense of connection with nature and with all of life, whether or not it is expressed in conventional religious forms.

So the division of the sexes in evolution leads to the development of the womb as the environment in which human nature is formed and fostered.

In our present state of human nature, lust accompanies our sexuality and, if not countered, prevents sexuality from being a school and a means of love, and turns it into an obsessive form of self - centeredness that tends to make others into objects of gratification or exploitation, and not persons to be respected or loved.

Sin, alienating persons from God, neighbor and nature, is found both in individual and corporate forms, both in slavery of the human will and in social, political and economic structures of domination and dependence.

But in the story of human religiousness, especially in its post-axial forms, we find perhaps the most stirring manifestation of discontent with mere appearances, and nature's grasping for the seemingly unreachable.

Human nature was formed by God so that it might hope for this life and be brought towards it.

I am asking also, and more particularly, Where in nature is there feeling, perceiving, remembering, desiring, liking and disliking, not necessarily in the higher forms of these functions that we human beings are capable of, but in some form, however primitive and simple, however odd or strange, when compared to our human forms?

In Philippians 2:5 - 8; he «emptied himself» of his hevaenly glory and spirit nature and «took a slave's form» in submitting to the transferal of his life to the earthly, material, human plane.

Political correctness has many forms, but they are united in a shared repudiation of anything solid and substantial in public life, whether in the form of nationalism or strong affirmations of constraints that human nature places on any healthy society, constraints that get articulated by all forms of traditional morality.

John tells us that this same creative Word which was with God from the beginning, and was indeed basic to God's nature, has now become a creature, a specific human being, so that we are able to see the Creator in a form of his creation.

Though he was divine by nature he did not snatch at equality with God but emptied himself by taking the nature of a servant; born in human guise and appearing in human form, he humbly stooped in his obedience even to die, and to die upon the cross.

WORLD: Humans have tried to understand the true Nature of things forever and how they control us and how we should act to be properly in communion with them... and those concepts have been updated continually by those in tune or desiring to better understand such concepts, that were once explained by God in human form.

For the eternal, uncreated second person of the Trinity truly to become man he will take on human nature by being conceived and formed in the womb of a woman, like all human beings.

Marx agreed with Feuerbach's claim that both religion and speculative philosophy are forms of the «alienations of man's essence», but he disagreed with Feuerbach's claim that the human nature underlying this alienation is fully developed, untainted and divine.

They took pleasure in nature and in the beauty of the human form.