Sentences with phrase «in human societies»

Although tattooing has been practiced seemingly forever in human societies, the word itself was taken into English from the Samoan or Tahitian in a document written by one of Captain Cook's crew in about 1769.

However, meeting long ‐ term climate goals will require large ‐ scale transformations in human societies, from the way that we produce and consume energy to how we use the land surface, that are inconsistent with both longterm and short ‐ term trends.

To accommodate the varying lifestyles found in human societies, the Spitz - type dogs have expanded to include toy and companion dogs in addition to the breeds of work dogs that originally characterized this dog type.

It refers to a social behavior and norms found in the human societies.

What role will robots have in human societies, especially outside of jobs?

Study indicates storytelling has played an important adaptive role in human societies to promote cooperation and define social norms.

Interestingly, clustering is something done in human societies, from hunter - gatherers to Facebook users,» explained lead author Amiyaal Ilany, who conducted the research as a NIMBioS postdoctoral fellow.

In human societies, individuals with previously demonstrated skills and knowledge gain «prestige», such that their actions disproportionately influence the behavior of others [24], [25].

The flow of energy in human societies is regulated by the tiny fraction of the energy that is used for the flow of information.

The delivery is active along neuronal axons, which function like highways in human societies.

The same is true in human societies: in places where women move to live with their husband's family, men tend to have more power and privilege.

Studies of monogamy and paternal care in human societies are complicated by the enormous variation in human societies, Fernandez - Duque said.

The same principle is operative in human societies in which Instinct is dominant.

We have discussed cultural evolution in human societies as an emergent phenomenon of biological evolution.

Families are the basic system of «people making» (Satir) in all human societies.

This primitive science is found in all human societies, particularly in the great civilisations of the past.

Just as the ancients used the terms «wind» and «breath» metaphorically to refer to the invisible «spiritual» forces that operate in human societies and motivate their cultures, so we may need to draw upon such vague and indefinite terms in order to understand what is happening in this tradition.

Evidence of the fact that union differentiates is to be seen all round us — in the bodies of all higher forms of life, in which the cells become almost infinitely complicated according to the variety of tasks they have to perform; in animal associations, where the individual «polymerises» itself, one might say, according to the function it is called upon to fulfil; in human societies, where the growth of specialization becomes ever more intense; and in the field of personal relationships, where friends and lovers can only discover all that is in their minds and hearts by communicating them to one another.

It certainly makes sense to speak of striving for greater approximation to such forms of organization in human societies, but in what sense did he suddenly interject those qualifications regarding natural process?

This framework is helpful for an analysis of changes in human societies based on changes in the major communication system.

De Waal recently published a book called «The Bonobo and the Atheist: In Search of Humanism Among the Primates,» which synthesizes evidence that there are biological roots in human fairness, and explores what that means for the role of religion in human societies.

Applied to the question at hand, the debate thus proceeds on the unquestioned assumption that either human beings definitely are naturally religious, and so religion will always persist in human societies, or they are not naturally religious, and so modernity will inevitably secularize people and society as we shed the accidents of our cultural past.

If we believe that religion has a presence in human societies in any fundamental sense, then we can no longer speak of universal religions in the customary manner.

Even though that religion has promoted ethics in human societies, which has served humanity fairly well, the above hypothesis has created problematic culture in human societies, which is harmful to animals, environment, and humanity as a whole.

[Pinker] argues that violence in human society is decreasing at a rapid rate, and our tolerance of violence is decreasing even faster.

In our human society, gossip is «what makes human society as we know it possible,» according to Dunbar.

In human society this aspiration is expressed by a desire to find significances and uses for things which otherwise have none, assigning meaning to things by virtue of their affinity to other things or personalities available in the natural world.

Religions incorporated and codified these basic social values and skills, and quickly learned to take credit for them — as if, without the religion, we would be doomed to not have them — although we see them in every human society, including hunter - gather tribes with no sense of gods as we understand them After many centuries of religious domination, enforced through pain of death, ostracization or other social sanctions, allowing religion to take credit, as well as failing to question other religious claims — has become a cultural habit.

In a first approximation one would expect that in a human society built on class antagonism various aims at intensity would often be in conflict.

To put it another way, it is the person, not the self, whose nature is inextricably bound up in the web of obligations and duties that characterize our actual lives in history, in human society — child, parent, sibling, spouse, associate, friend, and citizen — the positions in which we find ourselves functioning both as agents and acted - upon.

For faith to become concrete it must be embodied in a human society.

It does not necessarily mean observing the rules or codes recognized in any human society, except insofar as these represent the attempt of that society to make actions express the nearest thing to full realization of affected interests which is possible to the average human being.

Here too we have the reflection in manhood and in human society of the nature of Deity and the divine agency in the world.

Now the dynamics of the global market will dominate the relation between the natural life and the life in the human society.

Through Christian education the fellowship of believers (the church) seeks to help persons become aware of God's seeking love as shown especially in Jesus Christ and to respond in faith and love to the end that they may develop self - understanding, sell - acceptance, and self - fulfillment under God; increasingly identify themselves as sons of God and members of the Christian community; live as Christian disciples in all relations in human society; and abide in the Christian hope.

Religion has & does play such a large role in human society.

They must know the power of self - interest in human society without giving it moral justification.

remains a discipline which aims not at a theoretical system of truth but at action in human society.

Ward examines this question in chapter 8, where he points out that in Judaism and Christianity morality is inspired by a vision of a God of supreme goodness, whose nature is meant to be reflected in human society, and whose final goal is «the transfiguration of the cosmos by a fully realised personal unity with God».

It is the spirit coming to self - consciousness, God realizing Himself in human society.

Her political theology is a matter of loyalty to Jesus and strenuous exertion to achieve justice and righteousness in human society.

What Whitehead offers to effect this particular translation of cosmology and sociology is the reintroduction of a theory of «social custom» to serve as the founding principle of order in human society.

Then, a social gospel in the form of the call to increase both love and justice in human society at manifold points is not only acceptable but imperative.

The individual in a human society in process of collective organization has not the right to remain inactive, that is to say, not to seek to develop himself to his fullest extent: because upon his individual perfection depends the perfection of all his fellows.

How can it claim to bridge the divisions in human society — divisions between Greek and barbarian, bond and free, between white and black, Aryan and non-Aryan, employer and employed — if, when men are drawn into it, they find that another division has been added to the old ones — a division of Catholic from Evangelical, or Episcopalian from Presbyterian or Independent?

In human society such deliberate punishment is, in a sense, artificial and dramatic.

In human society, we boast about equality and fairness while living lives of extreme inequality, thinking that those who are at the top deserve to be there.

Although in one sense cosmology provides a more encompassing framework than history for a theology of revelation, the conscious awareness of a revelation of God comes into the universe through individual selves embedded in human society and its history.

Hitherto the Western industrial culture has dictated the relations between life in nature and life in human society, both capitalist and socialist.

He believed that the impulse toward a better society was the fruit of Jesus» proclamation of a kingdom of love, divine in its origin, growth, and consummation, sustained by the Holy Spirit, made manifest and operative as the will of God is done in human society.