Sentences with phrase «humans and nature through»

This exhibition explores the relationship between humans and nature through the minds and hands of these contemporary artists.

Each work investigates the tenuous balance between humans and nature through the perceived abundance of natural resources declining at the hand of human kind or the impact of daily conveniences on nature.

For her exhibition at Lehmann Maupin in Hong Kong, Mutu further explores the push and pull between humans and nature through her interest in materiality.

Not exact matches

«This knowledge of human nature and its overlapping impact on trading gives them strategic advantage in building greater wealth through leverage.»

Sometimes, we tend to forget that putting words out through a computer can rob us of our human voices; one way to reclaim a jovial nature is to use emojis and emoticons.

But it is one thing to state that all human beings have some access to God's law within and through human nature, quite another to expect natural law theories based on reason alone to persuade others about contested moral issues in a context where such theories are stripped of their foundations in God as creator, lawgiver, and judge.

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.

Through all the accomplishments man can boast himself through knowledge, science and tech - advancements, none of those have ever improved nor changed the fallen human nature of man and stopped the corruption of human carachter, but only even further expoThrough all the accomplishments man can boast himself through knowledge, science and tech - advancements, none of those have ever improved nor changed the fallen human nature of man and stopped the corruption of human carachter, but only even further expothrough knowledge, science and tech - advancements, none of those have ever improved nor changed the fallen human nature of man and stopped the corruption of human carachter, but only even further exposed it.

Human nature is brought into union and communion with Godhead as its proper environment — its principle of life and life more abundant — through the Self communication of God the Son by the power of the Holy Spirit.

That is how God works through human nature, and nature itself is a gift of the Creator.

The effects of the redemption (the healing of human nature) are communicated to us through the Church, and especially through her sacraments.

In her femininity she responds to God's Life - giving decree and gives birth to him with a true human nature through the consent of her will and the fruit of her womb.

In the case of matter below man this is through relationship to the Mind of God that frames the whole of creation, and in the case of human nature through direct integration with the individual and personal centre of control and direction (intellect and will) that we call the «soul».

If nature is indifferent and moves blindly through time, its purposelessness could hardly provide an «example» for human purpose.

Such cultural pluralism is consistent with the requirements of human nature for a determinate social matrix, and it provides for continued enrichment of the life of mankind through a variety of contrasting traditions.

The belief that the Incarnate One possessed both human and divine natures raised a few additional questions on this matter: Did Christ's divine nature also have an external appearance through its union with the human one?

First, since process thought concerns itself with the totality of human experience, it must necessarily take very seriously the fact of the religious vision and the claim of countless millions of people of every race and nation and age to have enjoyed some kind of contact with a reality greater than humankind or nature, through which refreshment and companionship have been given.

A knowledge of these relationships adds specificity and richness to the universals of human nature revealed by and through the natural sciences and mathematics.

The supernatural element in human life, whether it comes to us through conscience as human beings or through the Spirit as believers, is not to be located externally in the world of nature and social institutions (as for Taylor and MacIntyre), nor internally (as for the Romantics), but in the interaction of the individual with his world.

For, as Caldecott highlights, the Catholic tendency, from Thomas Aquinas through to the contemporary Catechism (one might also add St Augustine and the 14th - century papal Encyclical Benedictus Deus) has been to emphasise that the human soul is not physical, but rather spiritual, in the image of God's divine nature, and directly created at conception.

Any honest survey of the situation makes clear that there are very considerable differences in the movement of God in and through nature, history, and human life.

In other words, the earthly, matter - bound origin of human nature calls forth God's greatest act of loving care and humility — the Incarnation of God the Word through which humanity is united to Godhead in a union more intimate than with any other creature and gradually raised to immortality.

God in His will through history had into reality seemingly illogical or cruel events to happen in our world, but no one is spared if the purpose is for the good of humanity, wars pestilence even the holocust has a reason and purpose beyond our comprehension at our times but will be reveald in the future, The Phillipine catasthrophy for example is viewed by some as Gods punishment, we experienced the brunt of natures punishing power but it also unveiled the true feelings and concern of the whole world in helping us materially and spiiritually by aiding and consoling us that was unprecedented in history, The whole world had demostrated, to me, a kind of humanitarian concern and love that trancends races and culture, A kind of demonstration by higher being the we humans is one with Him.The cost of human lives and misery is nothing in history compared to its positve historical consequences

They had inculcated a deep sense of sin and a conscious need of personal salvation; they had overpassed national and racial lines and had made religious faith a matter of individual conviction; they had emphasized faith in immortality and the need of assurance concerning it; they had bound their devotees together in mystical societies of brethren fired with propagandist zeal; and they had accentuated the interior nature of religious experience in terms of an, indwelling Presence, through whom human life could be «deicized.»

your understanding of the change process is very simplistic, because your mind is not open, you specifically believe already in the traditional doctrines, Dogmas as shown in thousands of years of history evolves, and the need for input variables, meaning the diversity of religious belief is necessay because nature through his will is requiring this to happen, we are being educated by God in the events of history.In the past when there was no humans yet Gods will is directly manifisted in nature, with our coming and education through history, we gradually takes the responsibilty of implementing the will.Your complaint on your perception of abuse is just part of the complex process of educating us through experience.

before the arrival of humans 200,000 years ago, the earth had already existed billions before that, so all the events was directly related to gods conciousness through nature, now with our evolution to higher level, it is gradually shifted to us, we call that free will, but actually we are only part of it, that we have to realize the extent of our responsibility, and that is happening now, that is one of the proof.

Since there was a «seed» of this cosmic principle of reason in each and every human being, humans, through the exercise of reason, could understand the nature of reality and seek «the good life.»

Certainly, similar to secular society the Church, too, rests on certain presuppositions which are not produced by the free decision of her members and their free association as such, but are the very conditions of her existence, namely human nature, the saving will of God, redemption through Jesus Christ, the general call of all men to the Church and the resulting «duty» to belong to her.

With its emphasis on nature as a vast web of interdependence that is alive through and through, it affirms with Schweitzer that individual creatures, human included, have intrinsic value.

Study of Scripture through the filter of man's biases results in the type of man - centered ideas proferred by Baden, like «God learns to accept their inherently evil nature», and humans «are the only species that can give him what he wants — which, in the view of Genesis, is bloody, burned animal sacrifices», and «it is, rather, our job to make ourselves uncomfortable that he might be appeased.»

For the Christian who operates from a stance of hopefulness, believing that God is getting his work done through human history and through the history of nature, the inclination will be to place the burden of proof on those who oppose a given type of scientific research.

Then those that are left (surviving genocides and «nature») will get a clue and realize that only God has the ability to create the complexities of the human eye, circulatory system, the fact we have (had) the needed water and atmosphere was not a random perfection that just occurred... will change their minds and ask for forgiveness that was already granted them through Jesus, if they chose to accept it.

In particular, I shall provide an illustration that is especially relevant to the problems of identity through time and the nature of the human mind.

By «God» I mean the pervasive personal presence, distinct from me and prior to me, who is the source and support of my existence; who through Scripture makes me realize that he has towards me the nature and name of love - holy, lordly, costly, fatherly, redeeming love; who addresses me, really though indirectly, in all that Scripture shows of his relationship to human beings in history, and especially in the recorded utterances of his Son, Jesus Christ; and who is daily drawing me towards a face - to - face encounter and consummated communion with him beyond this life, by virtue of «the redemption which is in Christ Jesus» (Rom.

Human nature is not subjected to corruption and depravity through the fall of Adam, as if Adam's fall has made humankind a mass of sinners.

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.

«Instead of fitting into a natural world as best they could — like every creature before — the human species consciously took control away from Mother Nature and into its own hands through a process we now refer to as the Agricultural revolution.»

It is penetrated by God who works through it and can lure it to serve God's purposes, but God and the world are never the same reality, not even in human nature at its highest.

The divine nature, like the divine activity, must then be grasped as nothing other than the «pure unbounded Love» which in Jesus was vividly manifested, as he has been responded to and as through him a vivid and decisive enabling of human life has been made possible.

William I. Thomas and Florian Znaniecki, The Polish Peasant in Europe and America (Boston: Gorham Press, 1918 - 20); cf. Herbert Blumer, An Appraisal of Thomas» «The Polish Peasant in Europe and America» (New York: Social Science Research Council, 1939); Ellsworth Faris, «The Sect and the Sectarian,» in The Nature of Human Nature (Chicago: University of Chicago Press, 1938); Liston Pope, Millhands and Preachers, A Study of Gastonia (New Haven, Conn.: Yale University Press, 1940); Raymond J. Jones, A Comparative Study of Civil Behavior Among Negroes (Washington: Howard University, 1939); Arthur H. Fauset, Black Gods of the Metropolis (Philadelphia: University of Pennsylvania Press, 1944); J. F. C. Wright, Slava Boku, The Story of the Dukhobors (New York: Farrar & Rinehart, 1940); Ephraim Ericksen, The Psychological and Ethical Aspects of Mormon Group Life (Chicago: University of Chicago Press, 1922); Edward Jones Allen, The Second United Order among Mormons (New York: Columbia University Press, 1936); Robert Henry Murray, Group Movements Through the Ages (New York: Harper & Bros., 1935); David Ludlum, Social Ferment in Vermont, Columbia Studies in American Culture, No. 5 (New York: Columbia University Press, 1939).

This deepening and solidification has produced several highly significant developments in Buber's thought: a growing concern with the nature and meaning of evil as opposed to his earlier tendency to treat evil as a negative aspect of something else; a growing concern with freedom and grace, divine and human love, and the dread through which man must pass to reach God; a steady movement toward concern with the simpler and more concrete aspects of everyday life; and an ever greater simplicity and solidity of style.

In some such fashion we can come to understand the Christian conviction that through Jesus Christ God is decisively present and at work, «representing» (in Schubert Ogden's admirable word) the possibility present in human nature as such, establishing a reconciliation of human existence with God's intention for it, and revealing the divine nature in human terms and with a singular intensity.

This has produced a rather dreary and pessimistic picture of human nature and the tendency to consider its higher values and achievements as derived only from the lower drives, through processes of reaction formation, transformation, and sublimation.

It was through the practice of agricultural activities that humans learned to relate to fellow - beings and nature and to order the course of their life.

Through Israel's failures — stiff - neckedness --- we can come to know the reality of human history and the nature of the universal God.

Under liberalism, human beings increasingly live in a condition of autonomy such as that first imagined by theorists of the state of nature, except that the anarchy that threatens to develop from that purportedly natural condition is controlled and suppressed through the imposition of laws and the corresponding growth of the state.

Traditional sexual morality depended on the assumption that human sexuality possessed an objective moral nature and seriousness that all human beings were obliged to respect and that society itself was entitled to protect through law and custom.

The book begins with the person's graced nature - indeed «grace is somehow constitutive of human nature» and the way to come to an explicit understanding of this grace is through narration, through «telling the story».

Why then should we insist on speaking of the human mission of «completing, through our work the work finished on the sixth day, as if God had created nature in such a way as to leave to humanity the margin, the risk, and the honor of this artifice?

As the years go by, our human nature starts to fade away, and our «divine» nature starts to show through.