Sentences with phrase «in human anxiety»

As in human anxiety disorders, separation anxiety in dogs is caused in part by an imbalance of chemicals in the brain.

Bacteria - free mice exhibited higher levels of risk - taking, and neurochemical analysis revealed higher levels of the stress hormone cortisol and altered levels of the brain chemical BDNF, which has been implicated in human anxiety and depression.

Not exact matches

Originally written in 1951, Alan W. Watts» thoughts about how to resolve, once and for all, the twin human epidemic of insecurity and anxiety are particularly relevant as technology forces humanity to move faster and faster.

ft is fraught more with frustration, dissipation, pride, and pretension, and the anxiety which must inevitably ensue from these human failings demanding resolution in a doctrine of redemption.

This anxiety is a stifling, paralyzing force unless one has developed a functional philosophy of life; a life style of «generativity» (Erikson), i.e., self - investment in the ongoing human race; and relationships of trust with at least one other person and with the Ground of Being.

As however Tillich demonstrated brilliantly in his most popular book (The Courage To Be), human anxiety does not always take the form of guilt and condemnation, dominantly.

From Plato onwards, philosophers have sought to escape from the anxiety of personal freedom by searching for certainty and objectivity in a supra - human realm, whether it be that of unchanging Platonic Forms, or in the inexorable unfolding of some grand historical design, or in an eternal life with an omniscient, loving, supreme Being.

Without God, without the one whose death on the cross challenges all our good feelings, who stands beyond and over against our human anxieties, all we have left is sentiment, a saccharine residue of theism in demise.

The underlying theological dynamic here is the sovereign act of creation which brings human beings into being as God's children in spite of their anxiety, disobedience, and guilt.

[4] Instead of looking backward through human history to find the origin of sin in Adam and Eve's disobedience, Kierkegaard is teaching us to look inward (within ourselves) and upward (to God), to find the origin of sin in our own individual flight, in anxiety, away from our origin, God the Creator.

[12] 4) The basic root of violence is the turn of the human soul away from God in an attempt to control the process of creation and lessen the pain of anxiety.

In the language of The Concept of Anxiety, she only sees the «quantitative determinations» of sinfulness in human history, without seeing the «qualitative leap into sin,» which is human evasion of God in the present moment in timIn the language of The Concept of Anxiety, she only sees the «quantitative determinations» of sinfulness in human history, without seeing the «qualitative leap into sin,» which is human evasion of God in the present moment in timin human history, without seeing the «qualitative leap into sin,» which is human evasion of God in the present moment in timin the present moment in timin time.

In the first chapter of The Concept of Anxiety Kierkegaard is at pains to make the point that Adam and Eve must not be placed «fantastically on the outside» of human history.

In The Concept of Anxiety and The Sickness Unto Death, his two main psychological works, he understands human beings as creatures of God who unavoidably exist in relation to their CreatoIn The Concept of Anxiety and The Sickness Unto Death, his two main psychological works, he understands human beings as creatures of God who unavoidably exist in relation to their Creatoin relation to their Creator.

In their anxiety to be rigorously scientific, some behaviorally oriented psychologists adopt a body - bias that effectively inhibits understanding of human beings.

For, as Heidegger characterized it, human being is a condition of «thrownness», and the sense of finitude which it evokes generates the anxiety about being - in - the - world as well as the anxiety of being - in - the - world.

Niebuhr's inordinate emphasis on the doctrine of sin derives from the anxiety inherent in the paradox created by the conflict between man's freedom and his tendency toward the prideful self - dependency which is a universal human tendency.

Some would add also that sin roots in anxiety and the frustration of human finitude as the ego attempts to rebel against the limits set by our existence.2 Redemption is granted when one becomes aware of his presumption and self - righteousness, repents in humility and turns to Christ in faith.

He has come down to the level of the poorest of human beings, where people are dispossessed, alienated, where people struggle and suffer for daily existence, where people are in the grip of fear and anxiety.

In these times, human and trans - human relationships of trust are needed as sources of that courage within which ultimate anxiety can be confronted and integrated into one's philosophy of life.

Much needed is research beyond that already completed which will develop guidelines for improving the church's many roles in community health — from meeting the existential crises of being human and belonging to social groups and facing anxiety and dread, to providing more efficiently the «learning atmosphere» for a religious style - of - life.

Love is expressed in prayer; hence prayer is a way of overcoming human fears and anxieties.

Therefore, we approach the discipline of being a community of moral conversation, not only with our natural human anxieties about conflict and change, but also with the hope we have in God's grace, our belief in the power of the Spirit to work through and among us.

In fact, all my anxieties run in the opposite direction: that, in order to affirm the uniqueness of humanity within organic nature, as well as the unique moral obligations it entails, we will reject all evidence of intentionality, reason, or affection in animals as something only apparently purposive, doing so by reference to the most egregiously vapid of philosophical naturalism's mystifications — «instinct» — and thereby opening the way to a mechanistic narrative that, as we have learned from an incessant torrent of biological and bioethical theory in recent decades, can be extended to human behavior as welIn fact, all my anxieties run in the opposite direction: that, in order to affirm the uniqueness of humanity within organic nature, as well as the unique moral obligations it entails, we will reject all evidence of intentionality, reason, or affection in animals as something only apparently purposive, doing so by reference to the most egregiously vapid of philosophical naturalism's mystifications — «instinct» — and thereby opening the way to a mechanistic narrative that, as we have learned from an incessant torrent of biological and bioethical theory in recent decades, can be extended to human behavior as welin the opposite direction: that, in order to affirm the uniqueness of humanity within organic nature, as well as the unique moral obligations it entails, we will reject all evidence of intentionality, reason, or affection in animals as something only apparently purposive, doing so by reference to the most egregiously vapid of philosophical naturalism's mystifications — «instinct» — and thereby opening the way to a mechanistic narrative that, as we have learned from an incessant torrent of biological and bioethical theory in recent decades, can be extended to human behavior as welin order to affirm the uniqueness of humanity within organic nature, as well as the unique moral obligations it entails, we will reject all evidence of intentionality, reason, or affection in animals as something only apparently purposive, doing so by reference to the most egregiously vapid of philosophical naturalism's mystifications — «instinct» — and thereby opening the way to a mechanistic narrative that, as we have learned from an incessant torrent of biological and bioethical theory in recent decades, can be extended to human behavior as welin animals as something only apparently purposive, doing so by reference to the most egregiously vapid of philosophical naturalism's mystifications — «instinct» — and thereby opening the way to a mechanistic narrative that, as we have learned from an incessant torrent of biological and bioethical theory in recent decades, can be extended to human behavior as welin recent decades, can be extended to human behavior as well.

This would suggest that a wide range of vertebrates may experience some sort of suffering akin to anxiety in humans.

Like the saints of Christendom, television's heroes are identifiable and continuing characters who, while participating in our human situation, also successfully overcome its abrasions, anxieties and threats, thus reinforcing the integrity of the system.

He is a person who needs neither to flee nor to explain away the basic anxiety involved in human existence.

Anxiety in general is the response of the human organism to anything that is perceived as a threat to what one regards as essential to one's welfare or safety.

(7) The drive behind the will to relate in all of us is partly the desire to reduce the pain of anxiety by being near to other human beings.

What troubles Captain Ahab is precisely the fact that we live in a malignant universe, in which human existence is filled with anxiety.

Instead they focused upon the subjective perceptions and internal anxieties of the human person as their point of departure, which for Jaki was all very well as a second step in theological dialogue but not the first.

In a practice called grounding, studies show that activities such as walking barefoot outside, sitting on the roots of a tree or gardening relieves the human body of symptoms of anxiety and depression.

I was connected with people that didn't look down on me like I was some unfit mother... but as a valuable human being who had a condition and in need of help navigating through my depression and anxiety so that I could be healthy again.

The study — conducted by Hio Wa Mak, doctoral student of human development and family studies — examined how parental rejection, as well as the overall well - being of the family unit, were related to changes in adolescents» social anxiety, friendships and feelings of loneliness over time.

If in the first 10 days of life you have a low nurturing rat mother (the equivalent of the first 6 months of life in a human), the gene never gets turned on and the rat is anxious towards new situations for the rest of its life, unless drugs are administered to alleviate the anxiety.

Managing anxiety in order to tackle a big project, managing anger to work through a marital conflict, managing fear to apply for a job — the ability of a human being to manage his or her emotions in a healthy way will determine the quality of his life in a much more fundamental way than his mental IQ.

Scores of animal and human studies show that early life stress, such as severe early social deprivation, leads to long - term changes in the brain, cognitive and social problems, and heightened susceptibility to anxiety, depression, and drug abuse in adulthood.

«I have come to believe that empathy, more than any other human faculty, is the key to loving relationships and the antidote to the loneliness, fear, anxiety, and despair that affect the lives of so many people,» writes Arthur Ciaramicoli in The Power of Empathy.

This summer when a Lake Katrine man was on trial for using a civilian drone outside a Town of Ulster medical building, Ulster County Assistant District Attorney Tom Colonna summed up «drone anxiety» by telling the jury that the machines «put human eyes in a place, like 30 feet in the air outside an exam room window, where human eyes normally wouldn't be.»

He guessed that the animals were unable to respond properly to chronic stress — a problem that is known to trigger anxiety or depression in humans.

The behavioral tests used here modeled one dimension of the disease — an inability to experience pleasure from normal activities — but not others, such as stress and anxiety, and probably tap into different brain mechanisms in mice than in humans, he says.

A dozen human studies of MDMA, LSD, a powerful African drug called ibogaine and psilocybin, from so - called «magic mushrooms,» are now under way, testing the once - stigmatized drugs as treatments for not only PTSD, but also cluster headaches and addiction, as well as anxiety and depression in cancer patients.

At much higher doses, benzodiazepines treat epilepsy and anxiety in human patients now, including those with autism.

As noted by Dr. Vicki Ellingrod — the Chair of this session, «Current state - of - the - art research in both animal models as well as humans point to the link between the gut microbiota and mood and anxiety models, as well as the potential for psychiatric medications to directly affect the gut microbiome.»

Many PD patients typically show an increase in anxiety and depression, and in this respect the SNCA mouse model did not replicate the human condition.

«The letter, which comes in response to an aggressive campaign by the animal rights group People for the Ethical Treatment of Animals (PETA), claims that for more than 30 years researchers at the Eunice Kennedy Shriver National Institute of Child Health and Human Development (NICHD) have been «removing [macaques] from their mothers at birth and subjecting them to distressful and sometimes painful procedures that measure their anxiety and depression.»»

«Students often report feeling overwhelmed and experiencing high levels of anxiety and depressive symptoms,» says Barker, who is also a member of the Centre for Research in Human Development.

But from her own adopted Bernese mountain dog, which had a devastating case of separation anxiety, to captive whales that commit suicide, Braitman creates a compelling case for recognizing parallels in human and animal mental health.

Interestingly, increased activity in the ACC is also seen in humans suffering from anxiety disorders and in animal models of anxiety.

«The remarkable process of evolution means that molecules that once had the same function can, over hundreds of millions of years, change to control such different processes as anxiety in humans and moulting in insects.