Sentences with phrase «idea of human nature»

For a long time now, especially among educators, there has, in fact, been an influential school of thought at war with the very idea of human nature.

For the show at Wunderkammern, Faith47 will present graphite and ink on paper artworks, as well as a video installation, from the new series 7.83 HZ Frequency which focuses on the ideas of human nature, sensitivity, and intimate relations.

Not exact matches

The idea that these grand concepts can not be scaled up cheaply or quickly due to physics or other severe limitations of Nature is anathema to a faith in the unconquerable power of human ingenuity and open markets.

It's human nature for people to present a good idea and then try to make sure that from that point forward, they're the sole owner and controller of that idea.

It ought to come as no surprise, then, that these ideas might be carried further, so that human beings, as merely part of nature, could also be regarded as natural objects for manipulation.

That is, we must establish a new concept based on a balance between these two ideas, thereby achieving an interpretation of the harmonious relationship that is aspired to between human being and the rest of nature.

But though I will argue for this teleological view of nature and human nature from empirical premises and from reason, my purpose here is not to debate or attempt to prove this point, but rather to illustrate how some teleological understanding of nature and human nature is a necessary premise for the idea of environmental stewardship.

People often can not understand the question of human nature because their way of understanding it is framed (whether they know it or not) by the ideas of positivist empiricism.

Thus, the highly variable characteristics of both individual human beings and particular human societies flow from rather than contradict the idea that we human beings have a stable nature.

Later the idea gained ground that we can not «speak of nature apart from human perception in the historical development of knowledge», that all knowledge is «a creative interaction between the known and the knower» and that therefore there is no System of scientific knowledge or of technology which does not have the subjective purposes and faith - presuppositions of humans built into it.

Indeed, the classical Aristotelian nature and the Christian idea of the human being as body and soul united as an indivisible and integrated whole are excluded from the outset.

As an Enlightenment idea, «academic freedom» is usually associated with a rationale that depends on a particular view of human nature.

Oh, the Calvinists could make perfect sense of it all with a wave of a hand and a swift, confident explanation about how Zarmina had been born in sin and likely predestined to spend eternity in hell to the glory of an angry God (they called her a «vessel of destruction»); about how I should just be thankful to be spared the same fate since it's what I deserve anyway; about how the Asian tsunami was just another one of God's temper tantrums sent to remind us all of His rage at our sin; about how I need not worry because «there is not one maverick molecule in the universe» so every hurricane, every earthquake, every war, every execution, every transaction in the slave trade, every rape of a child is part of God's sovereign plan, even God's idea; about how my objections to this paradigm represented unrepentant pride and a capitulation to humanism that placed too much inherent value on my fellow human beings; about how my intuitive sense of love and morality and right and wrong is so corrupted by my sin nature I can not trust it.

When, for example, at first in the 19th century down to Pius XII the Church adopted a very reserved attitude to any inclusion of the human bios in the idea of evolution, that was motivated, and rightly so, by a fundamental conception of the nature of man which for good reasons required to be defended.

The idea of a universal, shared human nature receives more attention in The Human Quest than does any ohuman nature receives more attention in The Human Quest than does any oHuman Quest than does any other.

The series» second major idea is that the Stone Age adaptations bequeathed to us a shared human nature that is fundamental to both our scientific understanding and our sense of moral challenge.

Other statements, notably various declarations issued from 1969 to 1989 by the National Conference of Catholic Bishops in the U.S. and a 1984 statement by the Chinese Catholic bishops, appeal instead to the nature of the human person and the idea that life begins at conception.

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.»

Both describe a kind of isolated individualism that is a human construction that would require constant technological maintenance against the real impulses of nature — a world so unnatural or unerotic that people would even be repulsed by the idea of natural reproduction.

There are a lot of aspects to human nature that run counter to the idea of a species trying to survive.

The Holocaust was, in largest part, the consequence of ideas about human nature, human rights, the imperatives of history and scientific progress, the character of law, the bonds and obligations of political community.

The idea was that, just as all bodies are governed by the law of gravitation and organisms by biological laws, so the creature called man also had his law - with this great difference, that a body could not choose whether it obeyed the law of gravitation or not, but a man could choose either to obey the Law of Human Nature or to disobey it.

Also in the face of the ecological disaster created by the modern ideas of total separation of humans from nature and of the unlimited technological exploitation of nature, it is proper for primal vision to demand, not an undifferentiated unity of God, humanity and nature or to go back to the traditional worship of nature - spirits, but to seek a spiritual framework of unity in which differentiation may go along with a relation of responsible participatory interaction between them, enabling the development of human community in accordance with the Divine purpose and with reverence for the community of life on earth and in harmony with nature's cycles to sustain and renew all life continuously.

Any idea of going back to the pattern or world - view of traditional societies either primal or medieval or even early modern is doing violence to the historical nature and social becoming of human beings.

Once they are unmasked, shown for what they really are, religious belief and the idea of God can be useful instruments of human self - understanding, revealing to us our essential nature and worth.

Adopting the insight of first - wave theorists, they extend to human nature itself the idea that nature is subject to human conquest.

The second wave — developed largely by various historicist schools of thought, especially in the nineteenth century — replaced belief in the idea of a fixed human nature with a belief in human «plasticity» and capacity for moral progress and transformation.

«We are deceivers, yet true in clinging to the idea of the fall as a symbol of the origin and the nature of evil in human life.»

It first displaced the idea of a natural order to which humanity is subject and thereafter the very notion of human nature itself.

Though not directly stated anywhere, Peter Enns appears to be a proponent of the idea that the Bible is a library of books written by various authors from various theological perspectives, who are in dialogue with each other over the nature of God and what the human response to Him should be.

This optimistic approach to man's virtue and the problem of evil expresses itself philosophically as the idea of progress in history.17 The empirical method of modern culture has been successful in understanding nature; but, when applied to an understanding of human nature, it was blind to some obvious facts about human nature that simpler cultures apprehended by the wisdom of common sense.

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).

A critical reader may suspect that this idea grew out of later reflection and served an apologetic interest; yet it is true to human nature and experience.

His ideas regarding God's responsive involvement in the world, his ever - changing action upon it and reaction to it, and his own enrichment through history and human creativity must surely be accepted by Christians as authentic insights into the nature of the living God.

Indeed all these ideas do become without meaning if the human person, the «I,» who is first of all concerned, is looked at from without, if the «I» is described as one can describe in general propositions the nature of a human being; if, as usually results, the individual man is regarded as a specimen of the genus homo.

This world of ours is a new world, in which the unity of knowledge, the nature of human communities, the order of society, the order of ideas, the very notions of society and culture have changed and will not return to what they have been in the past.

In this view, when the primitive idea of God, which was based on the personification of powers of nature, vanishes gradually behind the infinitude of the causal sequence, the concept of God gains in coherence and consistency in proportion as it achieves a firm position in connection with the claims and needs of the human spirit, and becomes the «irreducible coefficient of the achievement of moral processes in self - consciousness.»

After writing that article, since I am a philosopher interested in practical reason and, in any case, a student of human nature, I wondered what could have made these invitations seem like a good idea to someone.

He argued doggedly against «democratism,» the idea that majorities are always right, because he believed that democracy was the characteristically modern form of political idolatry, based on a flattery of fallen human nature.

Nevertheless, we must question the theological legitimacy of his tying the idea of revelation so closely to human freedom, or for that matter to human history, without connecting it also to an updated view of nature.

The balance of nature is a Romantic idea of a pristine order before human influence, reflecting some notion of baseline stability, i.e., «the way things were.»

Calvin understood that doubt was a part of the faith experience, because human nature itself finds ideas about God and His goodness so outside of what we can understand: «For unbelief is so deeply rooted in our hearts, and we are so inclined to it, that not without hard struggle is each one able to persuade himself of what all confess with the mouth: namely, that God is faithful.»

In September, Time magazine organized a debate between Collins and Dawkins which touched on all the crucial issues: the false idea that science and faith should be held as not overlapping; the place of Darwinian evolution in the plan of God; the fine - tuning of the physical constants of nature; the literal interpretation of Genesis; the place of miracles including the incarnation and the resurrection of Jesus; and the origin of the moral law within the human heart.

Just as physics generalizes variables of movement so that they can apply not only to a human hunter and his fleeing prey, but also to stars, planets, atoms, and photons, so psychics needs to generalize such ideas as feeling, perceiving, remembering, anticipating, intending, liking and disliking, so that they can apply not only to animals, but even to the real individual constituents of the vegetable and mineral portions of nature.

If human experience is genuinely a part of nature, and if there be only one type of actual entity within nature (an idea whose truth - value must finally be verified heuristically), then, since it is that part of nature one knows most intimately, it provides the best starting point for finding principles that can be generalized to all actual entities.

This is the idea that as human history progressed, God revealed more and more of Himself to humanity, so that the later portions of Scripture more accurately reveal the true nature of God than the earlier portions (see chapters 2, 11).

The three books — Science and the Modern World, Process and Reality, Adventures of Ideas — are an endeavor to express a way 0f understanding the nature of things, and to point out how that way of understanding is illustrated by a survey of the mutations of human experience.

For those who have the patience, the chief reward of Participant Observer is a first - hand account of the wars of ideas about human nature that have dominated much of the intellectual history of the past half century.

«This world of ours is a new world,» wrote Robert Oppenheimer in 1963, «in which the unity of knowledge, the nature of human communities, the order of society, the order of ideas, the very notions of society and culture have changed and will not return to what they have been in the past» (Saturday Review of Literature, June 29, 1963, p. 11).

10 Certain recent discussions of environmental ethics, dealing with «respect for nature» (where nature is not necessarily limited to the realm of living things), reflect some affinities with Hall's ideas on «deference» and seem to pose a challenge to my suggestion that the pursuit of power over nature should be criticized primarily in terms of its negative effects on human values and experiences.